f.  I  E  Y^\ 

LIERARY    | 

UNIVERSITY  OF 
CALIFORNIA 


TEACHER'S 
HANDBOOK 


TO 


"Bible     History 


A  Practical  Commentary  upon  the  principal  events  of  the 

Old  and  New  Testaments,  with   directions  for 

their  application  in   the  religious  and 

moral  training    of    children 


BY    THE    REV.    A.    URBAN 


JOSEPH     F.     WAGNER 
NEW    YORK 


tOAN  STACK 


REMIGIUS  LAFORT,  S.  T.  L. 

Censor  Librorum 

imprimatur 

#  JOHN  M.  FARLEY,  D.  D. 

Archbishop  of  New  York 

NEW  YORK,  October  15,  1905 


COPYRIGHT,    1905,   BY  JOSEPH   F.   WAGNER,    NEW  YORK 


U? 


CONTENTS 


History  of  the  Old  Testament 


FIRST    PERIOD 


FROM  ADAM  TO  ABRAHAM  (About  4000  to  aioo  B.  C.) 

PAGE 

I    Creation  of  the  World 5 

II    Creation  and  Fall  of  the  Angels 7 

III  Creation  of  Man.    Paradise 9 

IV  The  Fall  of  Man.    The  Promise  of  a  Saviour 10 

V    Cain  and  Abel '3 

VI    The  Propagation  and  Corruption  of  Mankind 15 

VII    The  Deluge  (2400  B.  C.) *° 

VIII    Noe  Leaves  the  Ark  and  Offers  Sacrifice 17 

IX    The  Sons  of  Noe.    Noe's  Death 19 

X    The  Tower  of  Babel....  » 


SECOND     PERIOD 
HISTORY  OF  THE  TRIBES  OF  ISRAEL 

THE  TIME  OF  THE  PATRIARCHS  (aioo  to  1500  B.  C.) 

XI  The  Call  of  Abraham.. 22 

XII  The  Peacableness  and  Unselfishness  of  Abraham 24 

XIII  Abraham's  Faith  and  Hospitality 26 

XIV  The  Destruction  of  Sodom  and  Gomorrha 28 

XV  The  Birth  of  Isaac.    The  Sacrifice  of  Isaac 29 

XVI  Isaac  Marries  Rebecca.    Abraham's  Death 3« 

XVII  Esau  and  Jacob 33 

XVIII  Jacob  Journeys  to  Laban 35 

XIX  Jacob's  Return  Home.    Isaac's  Death 36 

XX  "Joseph's  Dream 38 

XXI  '  oseph  is  Sold  by  His  Brethren 39 

XXII  '[oseph  in  the  House  of  Putiphar 40 

XXIII  Joseph  in  Prison 42 

XXIV  Joseph's  Elevation....    43 

XXV  The  Famine  in  Egypt 46 

XXVI  Second  Tourney  to  Egypt 48 

XXVII  Joseph  Tests  His  Brothers  and  Makes  Himself  Known y> 

XXVIII  Jacob  Journeying  to  Egypt 53 

XXIX  Jacob's  and  Joseph's  Death 55 

XXX  Patient  Job 57 

THE  TIME  OF  MOSES  (1500  to  1450  B.  C.) 

XXXI    Birth  of  Moses /. 59 

XXXII    Hoses'  Flight  and  Calling 61 

XXXIII  The  Ten  Plagues 65 

XXXIV  The  Paschal  Lamb  and  the  Flight  out  of  Egypt 67 

XXXV    The  Passage  Through  the  Red  Sea 69 

XXXVI  The  Miracles  in  the  Desert 71 

XXXVII  The  Ten  Commandments 73 

XXXVIII  The  Golden  Calf....  77 

XXXIX  The  Tabernacle 79 

XL  The  High  Priest.    The  Priests  and  the  Levites 83 

XLI  The  Sacrifice  of  the  Old  Law 84 

XLII  Feasts  and  Holy  Seasons 86 

XLIII  The  Spies 88 

if;  53i 


CONTENTS. 


PAGE 

XLIV  The  Sabbath  Breaker.    The  Schism  of  Core.    Aaron's  Rod 91 

XLV  The  Doubting  of  Moses  and  of  Aaron.    The  Brazen  Serpent 94 

XLVI  Balaam's  Prophecy 96 

XLVII  Moses' Last  Exhortation  and  His  Death 99 

THE  TIME  OF  JOSUE  AND  THE  JUDGES  (1450  to  1095) 

XLVIII    Entrance  into  the  Promised  Land ....101 

XLIX    The  Judges 105 

L    Gedeon 106 

LI    Samson 109 

LII    Ruth in 

LIU    Samuel 114 

THE  TIME  OF  THE  KINGS  (1095  to  588  B.  C.) 

LIV  Sanl,  the  First  King 117 

LV  David  Anointed  as  King 120 

LVI  Goliath  Challengeth  Israel.    He  is  Slain  by  David 122 

LVII  The  Friendship  of  David  and  Jonathan 124 

LVIII  David,  the  Pious  God-Enlightened  King 128 

LIX  David's  Fall  and  Repentance 131 

LX  Absalom's  Conspiracy  and  Punishment 133 

LXI  David's  Last  Admonitions  and  His  Death 136 

LXII  Solomon's  Prayer  and  Wise  Decision   139 

LXIII  Construction  and  Dedication  of  the  Temple 141 

LXIV  Solomon's  Wisdom,  Riches  and  Glory.    His  Death 144 

LXV  The  Sending  of  the  Prophets.    Division  of  the  Kingdom  (975  B.  C.) 147 

LXVI  The  Prophet  Elias 149 

LXVII  The  Sacrifice  of  Elias 152 

LXVIII  Naboth.    The  Punishment  of  Achab  and  Jezabel 154 

LXIX  Elias  is  Consoled  and  Appoints  Eliseus.    His  Ascension  Into  Heaven 156 

LXX  The  Prophet  Eliseus 158 

LXXI  The  Prophet  Jonas  .  160 

LXXII  The  Fall  of  the  Kingdom  of  Israel  (722  B.  C.) 162 

LXXIII  Tobias 163 

LXXIV  Advice  of  Tobias  to  His  Son  165 

LXXV  Tobias  and  the  Angel  Raphael '. 166 

LXXVI  The  Kings  of  Juda 168 

LXX VII  The  Prophet  Isaias  169 

LXXVIII  Judith 171 

THE  CAPTIVITY  OF  BABYLON  (606  to  536  B.  C.) 

LXXIX  Captivity  at  Babylon  and  the  Destruction  of  Jerusalem.    Jeremias 173 

LXXX  The  Jews  in  Babylon.    Ezechiel's  Vision 175 

LXXXI  Young  Daniel  and  His  Friends 176 

LXXXII  Daniel  Saves  the  Chaste  Susanna 177 

LXXXIII  Nabuchodonosor's  Dream....  179 

LXXXIV  The  Three  Young  Men  in  the  Fiery  Furnace 181 

LXXXV  Baltassar's  Sacrilege  and  Punishment 182 

LXXXVI  The  God  Bel.    Daniel  in  the  Lions'  Den. 183 

PERIOD  AFTER  THE  CAPTIVITY  OF  BABYLON  (536  B.C.  to  the  Birth  of  Christ) 

LXXXVII  The  Return  from  Captivity.    Rebuilding  of  Temple  and  City.    The  Last 

Prophets 1 85 

LXXXVIII  Esther 186 

LXXXIX  Eleazar  (170  B.  C.) 188 

XC  The  Seven  Machabees 189 

XCI  Death  of  King  Antiochus 191 

XCII  Judas  Machabeus 192 

XCIII  The  Fulness  of  Time 194 


CONTENTS. 


History  of  the  New  Testament 


THE  BIRTH  AND  HIDDEN  LIFE  OP  JESUS 

PAGE 

I  Announcement  of  the  Birth  of  John  the  Baptist 198 

II  Announcement  of  the  Birth  of  Jesus 199 

III  Mary's  Visitation..  ..  201 

IV  Birth  of  John 202 

V  Birth  of  Our  Lord  Jesus  Christ 203 

VI  The  Presentation  in  the  Temple 205 

VII  Adoration  of  the  Magi 207 

VIII  The  Flight  Into  Egypt  and  Return 209 

IX  Jesus  at  the  Age  of  Twelve  in  the  Temple an 

THE  PUBLIC  LIFE  OF  JESUS 

X  John  the  Baptist,  the  Precursor  of  Jesus 214 

XI  Jesus  is  Baptized ai6 

XII  Jesus  Is  Tempted  by  the  Devil 217 

XIII  The  First  Disciples  of  Jesus  ...  219 

XIV  The  Wedding  at  Cana 221 

XV  Jesus  Drives  the  Sellers  from  the  Temple 223 

XVI  Nicodemus  with  Jesus 224 

XVII  Jesus  and  the  Samaritan  Woman 226 

XVIII  Jesus  in  the  Synagogue  of  Nazareth 228 

XIX  Jesus  Teaches  and  Works  Miracles 230 

XX  The  Miraculous  Draught  of  Fishes 231 

XXI  The  Man  Sick  of  Palsy 233 

XXII  Choosing  the  Apostles 234 

XXIII  The  Sermon  on  the  Mount 235 

XXIV  Jesus  Cures  a  Leper  and  the  Centurion's  Servant 246 

XXV  Raising  of  the  Young  Man  of  Nairn 248 

XXVI  The  Penitent  Magdalen 249 

XXVII  Jesus  Cures  a  Man  Who  Had  Been  Sick  for  Thirty-eight  Years 251 

XXVIII  The  Sin  Against  the  Holy  Ghost.    Commendation  of  Mary.    The  Sign  of 

Jonas 253 

XXIX  The  Sermon  on  the  Lake.    Parables  of  the  Kingdom  of  Heaven 255 

XXX  The  Tempest  at  Sea 260 

XXXI  The  Daughter  of  Jairus  and  the  Woman  Afflicted  With  an  Issue  of  Blood....26i 

XXXII  Preparatory  Mission  of  the  Apostles  and  of  the  Seventy-two  Disciples 262 

XXXIII  John  the  Baptist  in  Prison  and  Put  to  Death 264 

XXXIV  The  Miracle  of  the  Loaves  and  Fishes 266 

XXXV  Jesus  Walks  Upon  the  Waters  and  Heals  the  Sick 267 

XXXVI  Promise  of  the  Holy  Eucharist 268 

XXXVII  The  Woman  of  Chanaan.    Healing  of  the  Deaf  Mute 271 

XXXVIII  Preferment  of  Peter.    Authority  of  the  Other  Apostles 273 

XXXIX  The  Transfiguration  of  Jesus 275 

XL  Jesus  Requires  Childlike  Disposition  and  Warns  Against  the  Giving  of 

Scandal 276 

XLI  Jesus  Teaches  His  Disciples  How  to  Pray,  and  Exhorts  Them  to  Persever- 
ing, Common    Prayer 278 

XLII  The  Parable  of  the  Unforgiving  Servant 279 

XLIII  The  Parable  of  the  Good  Samaritan 280 

XLIV  Martha  and  Mary 282 

XLV  The  Man  Born  Blind 283 

XLVI  Jesus,  the  Good  Shepherd 285 

XLVII  The  Parable  of  the  Prodigal  Son....  286 

XLVIII  The  Parable  of  Dives  and  Lazarus 288 

XLIX  The  Parable  of  the  Pharisee  and  the  Publican 290 

L  Jesus  Blesses  Little  Children 291 

LI  The  Danger  of  Riches.    Reward  of  Voluntary  Poverty 292 

LII  The  Parable  of  the  Laborers  in  the  Vineyard 294 

LIII  Jesus  at  the  Feast  of  the  Dedication  of  the  Temple 295 

LIV  Various  Sayings  of  Jesus 296 

LV  The  Raising  of  Lazarus 298 

LVI  Jesus  Foretells  His  Passion.    He  is  Anointed  by  Mary 300 

LVII  Jesus'  Triumphal  Entry  into  Jerusalem 301 

LVIII  The  Parable  of  the  Marriage  Feast 303 

LIX  The  Coin  of  Tribute 304 

LX  The  Greatest  of  the  Commandments.    Denunciation  of  the  Pharisees.    The 

Widow's  Mite 305 

LXI  Prophecy  of  the  Destruction  of  Jerusalem,  and  of  the  End  of  the  World 306 


CONTENTS. 


PAGE 

LXII    The  Parable  of  the  Wise  and  Foolish  Virgins 308 

LXIII    The  Parable  of  the  Talents 309 

LXIV    The  Last  Judgment 310 

THE  PASSION  AND  DEATH  OF  JESUS 

LXV    Negotiations  of  the  Betrayer.    The  Paschal  Lamb  and  the  Washing  of  the 

Feet 313 

LXVI    Institution  of  the  Holy  Eucharist 314 

LXVII    Jesus  Foretells  the  Treason  of  Judas,  the  Desertion  by  the  Apostles  and 

the  Denial  of  Peter 316 

LXVIII    Farewell  Words  and  Prayer  of  Jesus ...318 

LXIX    Jesus  on  Mount  Olivet....". 320 

LXX    Jesus  Taken  Prisoner 321 

LXXI    Jesus  Taken  Before  Annas  and  Caiphas „. 322 

LXXII    Peter  Denies  Jesus 323 

LXXIII    Jesus  Is  Mocked  and  Led  Again  Before  the  High  Council.    The  Despair  of 

Judas 325 

LXXIV    Jesus  Before  Pilot  and  Herod 326 

LXXV    Barrabas  Preferred  to  Jesus.    Jesus  Scourged  and  Crowned  with  Thorns..327 

LXXVI    Jesus  is  Presented  Before  the  People  and  Condemned  to  Death 329 

LXXVII    Jesus  is  Crucified 330 

LXXVIII    The  Seven  Last  Words  and  Death  of  Jesus 332 

LXXIX    The  Opening  of  Jesus'  Side.    His  Burial 334 

GLORIFICATION  OF  JESUS 

LXXX    The  Resurrection 336 

LXXXI    Jesus  Appears  to  Magdalen  and  the  Other  Women.    The  Chief  Priests 

Bribe  the  Guards 337 

LXXXII    Jesus  Appears  to  Peter  and  to  Two  Disciples  on  Their  Way  to  Emmaus 339 

LXXXIII    Jesus  Appears  to  the  Assembled  Disciples  and  Institutes  the  Sacrament  of 

Penance 34° 

LXXXIV    Jesus  Shows  the  Marks  of  His  Wounds  to  Thomas 341 

LXXXV    Jesus  Bestows  on  Peter  the  Supreme  Pastorship 342 

LXXXVI    The  Ascension  of  Christ 343 

THE  CHURCH  OF  JESUS  CHRIST  IN  THE  DAYS  OF  THE  APOSTLES 

LXXXVII    Choosing  of  the  Apostle  Mathias 347 

LXXXVIII    Descent  of  the  Holy  Ghost 348 

LXXXIX    Healing  of  the  Lame  Man 349 

XC    The  Holy  Life  of  the  First  Christians.    Ananias  and  Saphira 351 

XCI    The  Apostles  in  Prison  and  Before  the  High  Council 352 

XCII    Election  and  Ordination  of  the  Deacons.    Stephen  the  First  Martyr 353 

XCIII  Persecution  of  the  Church  at  Jerusalem  and  Further  Spreading  of  the 

Same.    The  Sacrament  of  Confirmation 355 

XCIV    The  Officer  of  the  Queen 35$ 

XCV    The  Conversion  of  Saul 357 

XCVI    Peter  Visits  the  Christian  Communities 359 

XCVII    Baptism  of  Cornelius 36° 

XCVIII    Peter  in  Prison  (A.  D.  42) 361 

XCIX    Paul  and  Barnabas  Travel  to  Pagan  Countries  to  Preach  the  Gospel 363 

C    The  Council  at  Jerusalem  (about  A.  D.  50) 364 

CI    Further  Activity  of  the  Apostle  Paul  for  the  Propagation  of  the  Faith 366 

CII  Activity  and  Death  of  the  Other  Apostles.    Beginning  of  Holy  Scripture...^/ 

CUI   Conclusion  ...,  , 369 


AN    EXPLANATION    OF    BIBLE    HISTORY, 

HISTORY   OF   THE   OLD  TESTAMENT. 

FIRST   PERIOD. 

FROM  ADAM  TO  ABRAHAM  (ABOUT  4000  TO  2100  B.  C.) 
I. — CREATION  OF  THE  WORLD. 

A.  Preparation.— Many  thousand  years  ago  there  was  no  earth,  no  sun, 
no  moon,  no  star,  no  animal;  not  even  man  existed.  God  alone  reigned 
supreme  then  as  always.  We  shall  now  see  how  God  created  the  earth,  the 
sun,  the  moon,  the  stars,  the  animals  upon  the  earth,  the  birds  in  the  air,  the 
fish  in  the  sea,  and  last — the  most  perfect  of  creatures — man. 

B.  Narration.— Points :  ( I )  The  Creation  of  the  World.  (2)  The 
Institution  of  the  Sabbath. 

C  Explanation. — (a)  "In  the  beginning" — that  is  to  say,  before  the  world 
was  formed,  the  time  when  nothing  existed  but  God  alone — "  God  created  " — 
that  is,  by  His  divine  power  He  called  forth  out  of  nothing — "heaven  and 
earth" — heaven,  the  invisible  world  wherein  the  angels  dwell;  the  earth,  the 
visible  world,  the  temporary  abiding-place  of  man.  This  earth  as  first  called 
forth  was  not  beautiful  as  now,  but  a  great  waste  of  waters,  a  place  desolate, 
empty,  void — without  animal  or  plant — it  had  not  yet  been  prepared  for  man. 
Over  the  wide  expanse  of  desolate  waters,  whose  great  depths  covered  vast 
precipices,  the  Spirit  of  God  moved,  that  all  might  be  brought  from  chaos  to 
order  and  made  into  a  habitable  earth  for  the  being  man  He  was  later  to 
create. 

"  And  God  said :  Be  light  made " — " Light"  full,  complete,  independent 
light. 

"  And  God  said :  Let  there  be  a  firmament " — "  Firmament,"  that  is,  the 
atmosphere  which  surrounds  the  earth  and  which  we  generally  call  the 
heavens.  It  is  that  space  which  extends  from  the  earth  to  the  fixed  stars. 
"  The  waters  were  divided  from  the  waters ;  "  that  is,  one  portion  of  them 
became  as  vapor,  and  was  elevated  above  the  firmament  in  the  form  of  clouds : 
these  God  called  the  waters  above.  The  other  portion  He  called  the  waters 
below  the  firmament ;  that  is,  the  waters  which  were  left  upon  the  earth ; 
this  water  He  called  the  sea,  and  gathered  it  into  the  place  He  had  prepared 
for  it — the  basin  of  the  sea  which  surrounds  the  dry  land. 

Next,  God  made  "  the  dry  land  to  appear,"  to  which  He  gave  the  name  of 
earth,  which  means  sterile.  He  covered  it  with  grass,  herbs,  etc.,  in  one  word 


6  TEACHER'S  HANDBOOK   TO  BIBLE  HISTORY. 

plants,  which  within  themselves  contained  seeds  in  order  that  they  might 
propagate  and  multiply  their  species  throughout  the  ages  to  come. 

"Lights:"  God  created  the  heavenly  bodies,  the  lights  of  the  heavens— the 
sun,  from  which  the  earth  receives  the  light  and  heat  necessary  to  life,  and 
upon  which  the  separation  of  day  and  night  depends ;  furthermore,  the  moon 
and  the  stars.  God  next  created  the  fish  of  the  sea,  the  birds  of  the  air, 
animals  of  all  kinds  upon  the  earth,  insects  and  reptiles.  Last,  God  created 
man  as  the  crowning  of  all  creation.  All  that  God  made  was  very  good — 
that  is,  beautiful,  well  arranged — and  man  was  uncorrupted,  free  from  sin. 

(fc)  God  rested  on  the  seventh  day— that  is,  He  ceased  to  work,  to  create. 
He  blessed  this  day  and  called  it  holy— that  is,  He  made  of  the  day  upon 
which  He  rested  a  holy  day,  and  this  day  should  bring  a  blessing  upon  all 
who  thereafter  kept  it  holy,  a  blessing  in  time  and  in  eternity. 

D.  Commentary. — (i)  God  is  the  Creator  of  the  World.     The 
world — heaven  and  earth  are  created  by  God,  brought  forth  from 
nothing.   Why  do  we  call  God  "  the  creator  of  heaven  and  earth  "  ? 
The   attributes   of   God.      (a)    God    is    eternal.      "  In   the   begin- 
ning God  created."     God  was  here  before  the  beginning  of  time. 
He  had  no  beginning  and  will  have  no  end.    What  is  meant,  then, 
by  the  eternity  of  God?1    (b)  God  is  all-powerful.     Man  in  order 
to  form  any  object  must  needs  have  materials — tools.     God  needs 
but  to  say  the  word.    God  had  but  to  will  that  it  be,  and  the  heavens 
and  the  earth  and  all  that  they  contain  were  created ;  therefore,  God 
is  all-powerful.    What  do  you  mean  by  saying  God  is  all-powerful?2 

(2)  The  Sabbath.  On  the  seventh  day  God  rested.  He  blessed 
this  day  and  called  it  holy.  God  distinguished  this  day  then  from 
all  other  days.  He  blessed,  sanctified,  made  of  it  a  holy  day.  After 
six  days  of  work  man  also  must  rest  from  his  labors  on  the  seventh 
day,  and  this  day  he  must  keep  holy.  Later  God  gave  unto  man  a 
particular  command  concerning  this  day.  What  is  the  third  com- 
mandment ?3 

E.  Moral  Application. — To-day  you  have  heard  how  infinitely 
great  and  powerful  God  is.     Therefore  we  should  entertain  the 
greatest  respect  and  love  for  God;  especially  in  our  thoughts  of 
Him,  in  our  speech  with  Him.  When  do  we  speak  with  God  ?  Every 
time,  then,  that  you  pray  be  not  heedless,  but  mindful  of  God's 
presence  and  pray  with  fervor,  love,  devotion.     Practise  now  what 
you  have  heard  and  be  attentive  to  your  prayers  after  the  instruction  : 
"  Ask,  and  it  shall  be  given  you."     Has  Christ  not  said,  "  Let  the 
little  ones  come  unto  me  "  ?  Ask  then  fervently,  lovingly,  and  all  will 
be  granted  unto  you. 

NOTE. — The  numbers  given  in  the  footnotes  refer  to  corresponding  questions  in 
the  BALTIMORE  CATECHISM.  (i)  i4.  (2)  i9  (3>  353. 


CREATION   AND   FALL   OF   THE   AtiGELS.  ^ 

II. — CREATION  AND  FALL  OF  THE  ANGELS. 

A.  Preparation. — God  created  heaven  and  earth.     In  creating  heaven  He 
also  created  those  who  were  to  dwell  therein — the  holy  angels.    Of  the  angels 
I  shall  speak  to  you  to-day. 

B.  Narration. — Points:  (a)   Creation  of  the  Angels,     (b)  Fall 
and  punishment  of  the  bad  angels  and  reward  of  the  good  angels. 

C.  Explanation. —  (a)   Creature:  that  which  has  been  created,  that  which 
exists — plants,  animals,  people  are  creatures  or  beings,  and  as  we  can  see  them 
with  our  bodily  eyes,  they  are  visible  beings  or  creatures.     The  angels  are 
also  creatures,  but  as  we  can  not  see  them  with  our  bodily  eyes,  they  are 
invisible  beings  or  creatures — spirits.    God  created  innumerable  angels,  count- 
less angels — that  is,  more  than  could  be  numbered — myriads  of  angels.     He 
endowed  them  with  superior  gifts  to  make  them  superior  to  man.     These 
gifts  are  beauty,  strength,  holiness.    Therefore,  when  God  created  them,  they 
were  good,     (b)   Though  created  in  a  state  of  sanctity  they  were  not  im- 
peccable, and  many  of  them  fell  through  pride.    These  rebelled  against  God: 
a  revolt  ensued.     Michael  was  one  of  the  most  beautiful  and  the  highest  of 
the  angels.     He  remained  at  the  head  of  the  good  angels  who  were  faithful 
to  God,  and  these  were  rewarded  by  being  admitted  to  God's  presence  to 
remain  forever  happy.    The  bad  angels  were  cast  forever  from  His  sight. 

D.  Commentary. — (i.)     The  Lesson  of  the  Angels,      (a)  The 
state  of  the  angels.    The  angels  are  spiritual  creatures.    They  do  not, 
like  man,  consist  of  body  and  spirit,  but  are  pure  spirits,     (b)  The 
name  angel  means  messenger.    The  first  duty  of  the  good  angels  is 
to  adore  and  praise  God.    They  also  execute  His  orders  with  regard 
to  man.     His  important  messages  have  been  brought  to  earth  by 
these  messengers.     Owing  to  the  rapidity  with  which  the  angels 
carry  out  God's  commands  they  are  always  pictured  as  possessing 
wings,     (c)  Their  relations  to  man.  As  man  is  also  destined  by  God 
to  be  one  day  with  Him  in  heaven,  the  angels  have  a  particular  love 
for  man  as  a  future  sharer  of  their  eternal  happiness.   Especially  is 
this  true  concerning  the  guardian  angels.    God  has  given  unto  each 
one  of  us  from  the  first  moment  of  our  existence  an  angel  guardian 
to  pray  for  us,  to  encourage  us  to  good,  and  to  protect  us  from 
harm  in  soul  and  body.    How  are  the  good  angels  disposed  toward 
us  ?      What    do    we    owe    to    oui    guardian    angels  P1     2.  Pride. , 
The  angels  were  to  give  honor  to  God,  as  the  highest  Lord  of 
heaven    and    earth,    by    their    obedience.      The    bad    angels    re- 
belled against  this  decree,  they  wished  to  be  higher  than  God,  and 
in  their  pride  they  no  longer  wished  to  honor  Him  by  the  obedience 
they  owed  to  Him.    How  does  man  sin  through  pride  ?* 

(O  36.         60  59. 


8  TEACHER'S  HANDBOOK   TO   BIBLE  HISTORY. 

(3)  The  Malice  of  deadly  sin.  God,  who  metes  out  reward  and  pun- 
ishment according  to  justice,  cast  the  bad  angels,  for  having  com- 
mitted one  sin,  the  sin  of  pride,  into  hell  for  all  eternity.  Man  can 
realize,  therefrom,  what  a  dreadful  evil  sin  is  in  the  sight  of  God. 
In  what  does  the  malice  of  mortal  sin  consist  ?* 

E.  Moral  Application. — The  intense  hatred  God  has  for  sin  can 
be  seen  by  the  dreadful  punishment  of  the  bad  angels.  To  be  for- 
ever shut  out  from  God's  presence  and  cast  into  the  dread  torments 
of  hell  is  the  greatest  misfortune  which  could  possibly  overtake  us. 
Therefore,  my  dear  children,  fly  every  temptation,  repulse  every  sin, 
that  you  may  never  incur  the  wrath  of  God  and  have  the  awful  fate 
of  the  bad  angels. 

III. — CREATION  OF  MAN.     PARADISE. 

A.  Preparation. — On  the  sixth  day  God  created  man.  To-day  I  shall  tell 
you  how  God  created  man  and  where  He  placed  him. 

B.  Narration. — Points:  (a)  Creation  of  the  First  Man.  (b) 
Paradise,  (c)  Creation  of  Eve. 

C  Explanation. —  (a)  God  said:  "Let  us  make  man  to  our  image  and 
likeness  " — that  is,  after  the  likeness  of  God ;  man,  then,  was  to  be  an  image  of 
God ;  he  was  to  resemble  God.  "  And  let  him  have  dominion."  Therefore, 
man  is  the  highest  and  most  perfect  creature  on  earth,  the  lord  of  the  earth, 
the  crown  of  all  creation.  "  And  the  Lord  God  formed  man  of  the  slime  of 
the  earth,  and  breathed  into  his  face  the  breath  of  life,  and  man  became  a 
living  soul."  The  soul,  then,  is  the  breath  of  God,  something  Godlike. 

(b)  Paradise  or  Eden,  a  garden  of  delight,  probably  in  the  neighborhood  of 
the  present  Armenia.     "And  the  Lord  God  brought  forth  of  the  ground  all 
manner  of  trees,  fair  to  behold  and  pleasant  to  eat  of:  the  tree  of  life  also  in 
the  midst  of  paradise :  and  the  tree  of  knowledge  of  good  and  evil."     "  The 
tree  of  life" — so  called  because  its  fruit  had  received  from  God  the  power 
to  give  health,  beauty,  and  youth  to  man.    "The  tree  of  knowledge  of  good 
and    evil" — so   called   because   those   who  ate   of   its   fruits   were   to   know 
within  themselves  the  difference  between  good  and  evil.    "  And  the  Lord  God 
took  man,  and  put  him  into  the  paradise  of  pleasure,  to  dress  it,  and  to  keep  it." 
He  was  not  to  dress  it  in  order  to  obtain  from  it  the  necessary  nourishment, 
but  simply  for  his  own   delight.     "And  he   commanded  him,   saying:    Of 
every  tree  of  paradise  thou  shalt  eat;  but  of  the  tree  of  knowledge  of  good 
and  evil  thou  shalt  not  eat,  for  in  what  day  soever  thou  shalt  eat  of  it,  thou 
shalt  die  the  death  " — that  is,  he  and  his  descendants  were  to  die ;  that  is,  incur 
death;  whereas,  if  he  obeyed  God's  command,  he  and  his  descendants  were 
never  to  know  death. 

(c)  "And  the   Lord  God   said:   It  is  not   good   for  man   to  be   alone." 
As  a  being  endowed  with  understanding,  he  could  not  alone  entertain  him- 

(O  54- 


CREATION  OF  MAN.      PARADISE.  9 

self  with  creatures  not  endowed  with  reason,  nor  enjoy  the  gifts  of  God. 
In  order  that  Adam  might  recognize  his  own  need  of  a  help  like  unto 
himself,  God  brought  before  him  all  the  animals  He  had  made.  "  But  for 
Adam  there  was  not  found  a  helper  like  himself.  Then  the  Lord  cast  a  deep 
sleep  upon  Adam,  and  he  took  one  of  his  ribs  and  made  it  into  a  woman, 
and  brought  her  to  Adam."  Adam  was  indeed  delighted  to  find  a  being 
like  unto  himself,  and  he  said :  "  This  now  is  bone  of  my  bones,  and  flesh 
of  my  flesh."  "  And  God  blessed  them,  saying :  Increase  and  multiply,  and 
fill  the  earth ;"  that  is,  people  the  earth  with  their  descendants,  their  children, 
and  their  children's  children.  And  God  gave  them  sanctifying  grace. 

D.  Commentary. — (i)  The  Doctrine  of  Man.    (a)  Nature  and 
existence  of  the  same.    God  created  the  body  of  man  from  the  slime 
of  the  earth  and  breathed  into  this  dead  body  a  living  soul,  an 
immortal    soul.      How    did    God    create    Adam,    the    first    man? 
(b)  The  image  of  God  in  man.    This  is  a  twofold  likeness.     The 
natural  and  the  supernatural  gifts  in  which  he  resembles  God.    The 
natural  gifts  consist  in  these,  that  the  human  soul  is  immortal  and 
endowed  with  understanding  and  free  will,  gifts  which  belong  to 
the  nature,  the  being  of  man.     The  supernatural  gifts  consisted  in 
these,  that  the  first  man  possessed  sanctifying  grace,  that  he  was 
endowed  with  great  knowledge,  and  was  free  from  all  inclination  to 
evil;  that  he  was  not  subject  to  hardships,  sufferings,  or  death. 
These  were  supernatural  gifts,  because  they  were  above,  beyond 
nature — the  nature  of  man  could  not  assume  them,  could  not  claim 
them.    They  were  supernatural.    How  was  the  first  man  the  image 
of  God  ?    In  what  do  the  natural  gifts  consist  ?    In  what,  the  super- 
natural F1 

(2)  Attributes  of  God.    God's  infinite  love  and  goodness.     God 
loved  Adam  and  Eve  with  a  great  love,  and  showered  His  favors 
upon  them.    Therefore  we  speak  of  the  infinite  goodness  of  God. 
What  do  you  mean  by  saying  God  is  good  ?* 

(3)  The  Bkssed  Trinity.    By  the  words,  "  Let  us,"  etc.,  it  is  con- 
cluded that  there  are  several  Persons  in  One  God.    How  many  divine 
Persons  are  there  in  one  God  ?* ' 

E.  Moral  Application.     We  have  seen  how  God  loved  our  first 
parents  and  bestowed  His  numberless  blessings  upon  them.     Thus 
God  loves  all  mankind,  including  us  all.     Think  of  the  manifold 
blessings  God,  out  of  the  abundance  of  His  love,  has  already  be- 
stowed upon  you.     (Examples.)     Therefore  you  must  love  God, 
who  has  so  loved  you,  with  your  whole  hearts,  and  try  in  every  way 
to  please  Him.    This  you  can  do  in  all  your  actions  by  consecrating 

(i)  106.  (a)  2cx  Cs)  23. 


jo  TEACHER'S  HANDBOOK   TO  BIBLE  HISTORY. 

them  to  Him  with  the  thought:  All  for  the  love  and  greater  glory 
of  God.    The  instruction  closes  with  a  prayer  to  the  honor  of  God. 

IV. — THE  FALL  OF  MAN.    THE  PROMISE  OF  A  SAVIOUR. 

A.  Preparation. — Although  the  command  God  gave  to  our  first  parents 
was  so  easy  of  fulfilment,  they  did  not  keep  it.  In  to-day's  instruction  I  shall 
tell  you  how  Adam  and  Eve  fell  into  sin,  how  God  punished  them,  and  how 
He  promised  them  a  Saviour. 

B.  Narration.— Points :  (a)  Fall  of  our  First  Parents,  (b) 
Their  bad  conscience,  (c)  Punishment  pronounced  upon  the  serpent 
and  the  promise  of  a  Redeemer,  (d)  Punishment  pronounced  upon 
Adam  and  Eve.  (e)  Their  expulsion  from  paradise. 

C.  Explanation. —  (a)  The  devil  grudged  man  his  happiness  because  he  him- 
self was  unhappy;  he  was  moved  by  hatred  and  envy  to  harm  man;  he  took 
the  shape  of  a  serpent  to  deceive  the  woman  Eve.  "  Now  the  serpent  was 
more  subtle  than  any  of  the  beasts  of  the  earth  which  the  Lord  God  had 
made  " — "  Subtle,"  that  is,  cunning,  sly,  deceitful.  "  And  the  serpent  (that  is, 
the  devil,  who  spoke  through  the  serpent)  said  to  the  woman:  Why  hath 
God  commanded  you,  that  you  should  not  eat  of  every  tree  of  paradise?" 
The  devil  cunningly  hides  his  true  aspect;  therefore,  he  does  not  ask  Eve  to 
eat  of  the  fruit  of  the  forbidden  tree  against  the  express  command  of  God. 
Only  after  having  roused  in  Eve  a  doubt  as  to  God's  veracity,  His  justice, 
does  he  suggest  to  her  to  disobey  Him.  Once  having  listened  to  the  tempta- 
tion, Eve  was  easily  persuaded  to  believe  the  devil  rather  than  God.  "  The 
serpent  said  to  the  woman :  No ;  you  shall  not  die  the  death.  For  God  doth 
know  that  in  what  day  soever  you  shall  eat  thereof  your  eyes  shall  be  opened, 
and  you  shall  be  as  gods,  knowing  good  and  evil ;  "  meaning  their  spiritual 
eyes  would  be  opened  and  that  they  would  have  a  higher  knowledge  than 
they  had  before  possessed. 

"  You  shall  be  as  gods."  In  order  to  move  the  still  hesitating  Eve  to 
commit  sin,  the  devil  made  use  of  a  lie.  Through  it  Eve  was  tempted  by 
pride,  which,  as  in  the  case  of  the  angels,  brought  about  her  fall. 

(&)  "And  the  eyes  of  them  both  were  opened;"  that  is,  they  realized  that 
the  devil,  in  the  guise  of  a  serpent,  had  shamefully  deceived  them.  "  Adam 
and  his  wife  hid  themselves  from  the  face  of  the  Lord  God."  They  were 
afraid  before  God.  "  And  the  Lord  God  called  Adam,  and  said  to  him : 
Where  art  thou?  "  Where  (into  what  sad  condition)  have  you  fallen?  "  And 
Adam  answered:  I  was  afraid,  because  I  was  naked,  and  I  hid  myself." 
"Naked"  not  only  in  body,  but  in  soul,  which  had  been  deprived  of  its  beautiful 
robe  of  innocence.  "The  Lord  said:  And  who  hath  told  thee  that  thou 
wast  naked,  but  that  thou  hast  eaten  of  the  tree  whereof  I  commanded  thee 
that  thou  shouldst  not  eat?"  This  question  was  put  to  Adam  by  the  all- 
knowing  God,  to  move  him  to  a  repentant  acknowledgment  of  his  guilt, 
(c)  "And  Adam  said:  The  woman  whom  thou  gavest  me  to  be  my  com- 
panion gave  me  of  the  tree,  and  I  did  eat.  And  the  Lord  said  to  the  woman : 


THE  FALL  OF  MAN.     THE  PROMISE  OF  A  SAVIOUR.       n 

Why  hast  thou  done  this?  And  she  answered:  The  serpent  deceived  me" — 
that  is,  lied  to  me — "  and  I  did  eat.  And  the  Lord  said  to  the  serpent :  Because 
thou  hast  done  this  thing  " — meaning,  because  thou  hast  made  thyself  a  tool  of 
the  devil :  the  first  part  of  the  punishment — "  thou  are  cursed  among  all  cattle 
and  beasts  of  the  earth ;  upon  thy  breast  shalt  thou  go,  and  earth  shalt  thou  eat 
all  the  days  of  thy  life  "—applied  to  the  serpent ;  the  second  part—"  I  will  put 
enmities  between  thee  and  the  woman,  and  thy  seed  and  her  seed:  she  shall 
crush  thy  head  and  thou  shalt  lie  in  wait  for  her  heel " — applied  to  the  devil, 
who  had  thought  that  man,  having  been  tempted  to  fall,  would  in  the  future 
cleave  to  him.  Instead  of  this,  God  made  known  to  him  that  enmity  would 
be  between  him  and  mankind,  and  that  one  of  the  woman's  seed  (that  is, 
one  of  the  descendants),  Mary,  should  crush  his  power.  And  he  would  lay 
his  snares  for  her  in  vain.  By  giving  birth  to  the  Saviour  of  the  world  Mary 
conquered  the  devil. 

(</)  "To  the  woman  also  God  said :  I  will  multiply  thy  sorrows,  and  thy 
conceptions;  in  sorrow  shalt  thou  bring  forth  children,  and  thou  shalt  be 
under  thy  husband's  power,  and  he  shall  have  dominion  over  thee."  Thus 
by  her  sin  Eve  brought  unto  mankind  sorrow,  misfortune,  and  affliction  of 
all  kinds ;  she  was  to  be  under  her  husband's  power,  that  is,  she  was  to  obey 
him.  Then  God  gave  sentence,  punishment  to  Adam,  and  through  him  to  all 
his  descendants.  God  said :  "  Because  thou  hast  hearkened  to  the  voice  of  thy 
wife" — that  is,  because  thou  hast  let  thyself  be  tempted  by  her  to  commit 
this  sin — "  cursed  is  the  earth  in  thy  work ;  with  labor  and  toil  shalt  thou  eat 
thereof  all  the  days  of  thy  life.  Thorns  and  thistles  shall  it  bring  forth  to 
thee."  Namely,  owing  to  the  curse  placed  upon  her  by  Adam's  sin,  the  earth 
was,  for  the  future,  only  to  bring  forth,  through  man's  toil  and  hard  labor, 
such  fruits  for  his  necessary  sustenance  that  until  then  she  had  freely  yielded 
without  his  aid.  "  Dust  thou  art,  and  into  dust  thou  shalt  return,"  that  is, 
from  the  earth  the  body  of  man  was  formed,  and  into  earth  it  was  again  to 
return.  This  was  the  sentence  of  death  that  the  sin  of  Adam  and  Eve  brought 
upon  mankind. 

(e)  "  And  the  Lord  God  made  for  Adam  and  his  wife  garments  of 
skin,  and  clothed  them " — these  were  the  skins  of  animals — in  order  to 
protect  them  from  the  rain,  the  cold,  and  all  the  changes  of  the  weather  they 
were  henceforth  to  encounter.  "  And  the  Lord  God  sent  him  out  of  the 
paradise  of  pleasure  to  till  the  earth,  from  which  he  was  taken."  Thus 
Adam  and  Eve  were  cast  out  forever  into  the  world,  which,  through  them,  had 
the  curse  of  God  upon  it.  And  God  "  placed  before  the  paradise  of  pleasure 
cherubims  and  a  flaming  sword."  God  thus  drove  them  out  with  a  flaming 
sword,  that  they  and  their  descendants  might  never  venture  to  return. 

D.  Commentary. — (i)  The  Lesson  of  Sin  and  its  Consequences. 
God  gave  to  the  man  and  woman  in  paradise  a  command.  Tempted 
by  the  serpent  (the  devil),  but  not  forced  by  him  (that  is,  with  their 
free  will)  they  broke  (that  is,  disobeyed)  this  command,  and  thereby 
sinned.  The  first  sin  was  thus  committed  by  man.  What,  then,  is  sin  P1 
To  Eve  first  came  a  bad  thought,  a  doubt ;  she  formed  her  doubt  into 

CO  s*. 


12  TEACHER'S  HANDBOOK   TO   BIBLE  HISTORY. 

words,  then  followed  the  evil  desire  for  the  forbidden  fruit,  and  lastly 
she  took  and  ate  of  the  same.  In  what  manner,  then,  did  Eve  sin  ? 
In  how  many  ways  can  man  sin?1  Are  all  sins  equal?3  Eve 
committed  a  grievous  sin.  As  God  gave  only  one  command  to 
man  in  paradise,  this  command  must  have  been  one  of  great 
importance.  Eve  wilfully  disobeyed  an  important  command  of  God, 
and  thereby  committed  a  mortal  sin  (a  deadly  sin).  When  does 
one  commit  a  mortal  sin?*  The  consequence  of  sin:  I.  To  the 
body:  (a)  Loss  of  paradise;  (b)  labor  by  the  sweat  of  the  brow  for 
daily  bread;  (c)  sickness  and  ills  of  the  body;  (d)  death.  2.  To 
the  soul:  (a)  Loss  of  sanctifying  grace  (the  supernatural  image  of 
God)  ;  (b)  concupiscence  (inclination  to  evil).  Sin,  therefore,  is 
the  greatest  of  all  evils.  (2)  Original  Sin.  These  sad  consequences 
of  sin  also  passed  upon  all  the  descendants  of  Adam  except  one. 
Had  Adam  and  Eve  not  lost  sanctifying  grace,  then  every 
one  born  into  the  world'  would  have  been  holy  and  free  from  stain ; 
that  is,  they  would  have  inherited  sanctifying  grace  from  Adam 
and  Eve.  But  the  first  parents  lost  this  grace  and  soiled  their  souls 
by  sin.  All  their  descendants  inherited  this  stain  from  them.  There- 
fore all  are  born  into  the  world  with  this  sin  upon  them.  This  sin 
is  called  original  sin.  What  do  we  call  this  sin  in  which  we  are  all 
born?*  3.  The  first  prophecy  concerning  the  Redeemer.  God 
destined  man  to  be  with  Him  in  heaven.  Through  the  sin  of  our  first 
parents  this  became  impossible.  But  God  did  not  wish  His  decree 
to  remain  forever  unfulfilled;  and  as  man  had  not,  like  the  bad 
angels,  sinned  from  within  himself,  but  through  temptation,  God 
had  mercy  upon  him  and  promised  him  a  Redeemer  (from  sin)  in 
these  words :  "  I  will  put  enmities  between  thee  and  the  woman,  and 
thy  seed  and  her  seed."  (4)  Adam  and  Christ.  Adam  is  our  first 
father  in  a  natural,  a  material  sense ;  Christ  is  our  first  Father  in  a 
supernatural,  a  spiritual  sense.  Adam  brought  death,  Christ  life,  to 
the  world.  Adam  was  disobedient,  Christ  obedient  unto  death  on  the 
cross. 

E.  Moral  Application. — Adam  and  Eve  hid  themselves  in  the 
consciousness  of  their  guilt,  through  fear  of  the  Lord,  amidst  the 
trees  of  paradise.  Sin  had  taken  from  them  peace  of  heart  and  an 
easy  conscience.  So  it  is  to-day.  If  you  wish  to  possess  peace  of 
heart  and  mind,  an  easy  conscience,  content  and  cheerfulness  of  spirit, 
keep  God  in  mind  every  day  of  your  lives,  and  watch  that  you  fall 
not  into  sin. 

(i)  52.  (2)  53-  (3)  56.  (4)  47- 


CAIN  AND   ABEL.  13 


V. — CAIN  AND  ABEL. 

A.  Preparation. — Sin  and  its  fatal  consequences  have  passed  from  Adam 
upon  all  his  descendants.  This  showed  itself  in  the  wicked  Cain,  one  of  the 
sons  of  Adam,  who  slew  his  brother  Abel.  About  this  I  shall  now  tell  you. 

B.    Narration.     Points:   (a)   The  sacrifice  of  Cain  and  Abel. 

(b)  God's  fruitless  admonition  to  Cain.    The  slaying  of  his  brother. 

(c)  Sentence  upon  Cain,    (d)  Cain's  despair. 

C  Explanation.— (a)  Cain  was  the  first  born,  or  oldest,  son  of  Adam. 
Abel,  the  second  son,  was  righteous  (good,  upright).  They  both  offered  sacri- 
fice to  the  Lord  in  order  to  show  Him  honor,  to  offer  prayers  to  Him.  "  And  it 
came  to  pass  after  many  days  that  Cain  offered,  of  the  fruits  of  the  earth, 
gifts  to  the  Lord.  Abel  also  offered  of  the  firstlings  of  his  flock  and  of  their 
fat ;  "  firstlings,  that  is,  the  first  choice,  the  best.  "  And  the  Lord  had  respect 
to  Abel,  and  to  his  offerings  "—that  is,  showed  His  acceptance  of  his  sacrifice 
as  coming  from  a  heart  full  of  devotion — "  but  to  Cain  and  his  offerings  he 
had  no  respect" — that  is,  God  made  known  His  dissatisfaction  in  Cain — 
"and  Cain  was  exceedingly  angry,  and  his  countenance  fell."  (fr)  "And  the 
Lord  said  to  him:  Why  art  thou  angry?  and  why  is  thy  countenance  fallen? 
If  thou  do  well,  shalt  thou  not  receive?  but  if  ill,  shall  not  sin  forthwith  be 
present  at  the  door  ?  "—that  is,  sin  will  soon  overtake  thee— "  But  the  lust 
thereof  shall  be  under  thee,  and  thou  shalt  have  dominion  over  it " — that  is, 
master  the  evil  desire,  listen  not  to  temptation.  Cain  did  not  listen  to  the 
Lord;  he  did  not  obey  Him;  he  yielded  to  temptation  and  slew  his  brother 
Abel,  (c)  "  And  the  Lord  said  to  Cain :  Where  is  thy  brother  Abel?  "  as  He 
had  said  to  Adam,  "  Where  art  thou  ?  "  "  And  Cain  answered :  I  know  not : 
am  I  my  brother's  keeper?" — "Keeper,"  one  who  must  follow  in  his  foot- 
steps in  order  to  keep  him,  to  protect  him.  "  And  the  Lord  said  to  him : 
What  hast  thou  done?  The  voice  of  thy  brother's  blood  crieth  to  me  from 
the  earth."  Abel's  blood  called  to  the  Lord  for  vengeance.  "  This  infamous  act 
demands  that  my  justice  overtake  thee."  "  Now,  therefore,  cursed  shalt  thou 
be  upon  the  earth,  which  hath  opened  her  mouth  and  received  the  blood  of  thy 
brother  at  thy  hand.  When  thou  shalt  till  it,  it  shall  not  yield  to  thee  its 
fruit :  a  fugitive  and  a  vagabond  shalt  thou  be  upon  the  earth  " — that  is,  with- 
out home,  without  rest,  without  peace,  (rf)  "And  Cain  said  to  the  Lord: 
My  iniquity  is  greater  than  that  I  may  deserve  pardon  " — he  despaired  of 
God's  pardon.  "  Every  one,  therefore,  that  findeth  me  shall  kill  me.  And  the 
Lord  said  to  him :  No,  it  shall  not  be  so :  but  whosoever  shall  kill  Cain,  shall 
be  punished  sevenfold  " — that  is,  receive  a  punishment  seven  times  more  severe 
than  that  of  Cain.  "And  the  Lord  set  a  mark  upon  Cain,  that  whosoever 
found  him  should  not  kill  him" — a  mark  by  which  one  might  know  those 
\\ho  had  God's  punishment  upon  them. 


14  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

D.  Commentary. — i.  Attributes  of  God.  (a)  His  Omniscience. 
Although  there  was  no  witness  to  give  testimony  against  Cain  for  the 
crime  he  had  committed,  though  this  foul  deed  had  been  carried  out 
in  the  greatest  secrecy,  yet  God  knew  all  about  it.  What  do  we  call 
that  attribute  of  God  by  which  He  knows  all  things,  even  the  most 
hidden,  the  most  secret  ?  What  do  you  mean  by  saying  God  is  om- 
niscient?1 (b)  His  Infinite  Holiness.  The  infamous  act  of 
Cain  so  greatly  displeased  God  because  He  hates  and  detests  all  that 
is  evil.  What  do  you  mean  by  saying  God  is  holy?  (c)  His 
Infinite  Justice.  God  promises  to  reward  Cain  if  he  would  do  good, 
and  punishes  him  for  his  crime.  What  do  we  call  that  attribute  of 
God  by  which  he  rewards  the  good  and  punishes  the  wicked? 
What  do  you  mean  by  saying  God  is  just?  2.  Cain's  sins.  Cain 
envied  his  brother  because  God  showed  His  acceptance  of  his 
sacrifice.  Among  what  sins  is  envy  classed?  Which  are  the  seven 
capital  or  deadly  sins?3  Show  what  other  sins  resulted  from 
Cain's  envy :  Hatred,  anger,  lying,  deceit,  and  lastly,  wilful  murder. 

3.  The  sins  that  cry  to  heaven  for  vengeance.    The  blood  of  the  in- 
nocent Abel  cried  to  heaven  for  vengeance  upon  his  slayer.    Wilful 
murder,  then,  is  one  of  the  sins  that  cries  to  heaven  for  vengeance. 
Which  are  the  other  three  sins  that  cry  to  heaven  for  vengeance?1 

4.  Abel  a  figure   or  type   of  Christ.     Abel   offers   a   sacrifice 
which   is  agreeable  to   God.     Christ  offers   a   sacrifice  which   is 
infinitely  more  agreeable  to  God.  Abel  was  a  shepherd.  Christ  is  the 
Good  Shepherd.     The  innocent  Abel  is  put  to  death  by  Cain,  his 
brother.  Our  Saviour — innocence  itself — is  put  to  death  by  the  Jews, 
His  brethren.    The  blood  of  Abel  cries  to  heaven  for  vengeance ;  the 
blood  of  Christ  cries  for  mercy  in  our  behalf.  Cain,  the  murderer  of 
Abel,  is  condemned  to  wander  a  vagabond  on  the  face  of  the  earth ; 
the  Jews,  the  murderers  of  Our  Saviour,  are  condemned  to  wander 
over  the  face  of  the  earth  without  priest,  without  king,  without 
sacrifice. 

E.  Moral  Application. — God  knew  Cain's  innermost  thoughts  and 
saw  his  infamous  act,  although  committed  in  the  utmost  secret.  Our 
Lord  also  knows  our  most  secret  thoughts,  words,  and  deeds.  There- 
fore beware  of  thinking  wrong  thoughts  or  committing  evil  deeds. 
And  in  temptation  remember  this  little  proverb : 


Whate'er  my  thought,  or  act  I  do, 
My  heavenly  Father  knows  it  too. 

(i)  18.       (a)  59.        (3)  Sodomy,  oppression  of  the  poor,  of  orphans  and  widows,  defraud- 
'  their  just  wages.    (For  explanation  see  Re 
Teacher's  Handbook  to  the  Catechism.") 


THE  PROPAGATION  AND  CORRUPTION  OF  MANKIND.     15 


VI. — THE  PROPAGATION  AND  CORRUPTION  OF  MANKIND. 

A.  Preparation. — We  have  already  seen  how  the  sin  of  Adam  and  its 
dread  consequences  passed  upon  Cain;  also  the  other  descendants  of  Adam 
soon  became  corrupt  and  godless.  We  shall  treat  of  this  to-day. 

B.  Narration. — Points:  (a)  Increase  of  mankind,  (b)  Corrup- 
tion of  mankind. 

C  Explanation.— (a)  And  God  gave  to  Adam  "another  seed,  for  Abel, 
whom  Cain  slew  " — that  is,  a  son  who  was  pious  and  upright  like  Abel.  This 
was  according  to  God's  promise  in  paradise,  that  through  the  seed  of  Eve 
should  come  a  future  Saviour.  Through  this  son  Seth,  after  many  generations, 
was  born  Henoch.  Man  now  turned  away  from  God,  that  is,  became  wicked; 
and  mankind  was  divided  into  two  classes :  "  The  sons  of  God  and  the  children 
of  men :"  the  former,  the  descendants  of  Seth  and  Enos,  so  called  through  their 
religion  and  piety,  and  the  latter,  from  the  race  of  Cain,  so  called  through  their 
ungodliness,  their  wickedness.  And  Henoch  "  walked  with  God  "  (Gen.  v.  24) 
— that  is,  bore  God  in  mind,  and  was  remarked  for  his  piety.  He  never 
ceased  to  exhort  the  children  of  men  to  repent  and  be  converted,  (fr)  "  And 
God  said :  My  spirit  shall  not  remain  in  man  forever,  because  he  is  flesh,  and 
his  days  shall  be  a  hundred  and  twenty  years"  (Gen.  vi.  3) — that  is,  God  gave 
to  the  children  of  men  a  term  of  one  hundred  and  twenty  years,  for  their 
repentance  and  conversion,  before  He  would  send  the  deluge  to  destroy  them. 

D.  Commentary. — i.  The  Attributes  of  God.  (a)  God's  In- 
finite Mercy.  God  did  not  immediately  punish  the  wicked  children 
of  men,  but  gave  them  one  hundred  and  twenty  years  in  which  they 
might  repent  of  their  sins.  During  this  period  God  never  ceased  to 
have  them  exhorted  to  repentance  and  conversion.  Therefore  He 
showed  His  mercy  to  them.  What  do  you  mean  by  saying  God  is 
merciful?  (b)  His  Infinite  Justice.  After  this  respite  of  one 
hundred  and  twenty  years,  if  the  children  of  men  had  not  returned 
to  God  He  would  punish  them.  Again  we  see  the  justice  of  God. 
What  do  you  mean  by  saying  God  is  just?  2.  God's  wise  precau- 
tions to  preserve  the  true  religion.  In  order  that  the  true  re- 
ligion might  be  preserved  among  men  God  continually  brought  forth 
among  them  some  remarkable  for  their  piety  and  virtue,  but  they 
by  word  and  example  might  teach  the  sinful  and  make  known  to 
them  the  prophecies  and  promises  of  God.  God  allotted  unto  them  a 


16  TEACHERS'  HANDBOOK    TO   BIBLE   HISTORY. 

long  period  of  years  (a  long  life).  (Adam  930  years,  Lamach  770 
years,  Noe  950  years),  so  that  the  prophecies  might  be  carried  down 
by  word  of  mouth,  through  but  few  generations,  to  Moses,  by  whom 
they  were  written.  Thus  coming  orally  from  so  few  mouths  there 
was  no  danger  of  the  divine  prophecies  being  changed. 

E.  Moral  Application. — The  devil  tempted  the  first  man  and 
woman.  Later  man  tempted  one  the  other,  the  bad  tempting  the 
good.  So  it  is  to-day.  Watch  that  you  fall  not  into  temptation. 
Shun  bad  companions.  You  can  not  at  the  same  time  be  a  friend 
of  God  and  a  friend  of  the  wicked.  "  My  son,  if  sinners  shall  en- 
tice thee,  consent  not  to  them  "  (Prov.  i.  10). 

VII.— THE  DELUGE  ( 2400  B.  C). 

A.  Preparation. — God  threatened  mankind  with  destruction  if  it  would  not 
be  converted,  that  is,  if  it  did  not  become  better.  But  instead  of  becoming 
better,  it  became  much  worse,  more  wicked,  more  corrupt;  therefore,  God 
destroyed  mankind  by  the  deluge. 

B.  Narration. — Points :  (a)  God's  command  to  Noe  to  build  the 
ark.     (b)  The  construction  of  the  ark  and  the  sermon  of  Noe.     (c) 
The  flood. 

C.  Explanation. —  (a)  "And  God,  seeing  that  the  wickedness  of  men  was 
great  on  the  earth,  and  that  all  the  thought  of  their  heart  was  bent  upon  evil  at 
all  times,  it  repented  him  that  he  had  made  man  on  the  earth  "  (Gen.  vi.  5,  6). 
It  repented  Him,  etc.    These  expressions  are  used  to  declare  the  enormity  of 
the  sins  of  men,  which  were  so  great  as  to  determine  God  to  destroy  these, 
His  creatures,  whom  before  He  had  so  much  favored.     "He  said:  I  will 
destroy  man,  whom  I  have  created,  from  the  face  of  the  earth"   (ver.  7). 
(&)  "But  Noe  found  grace  before  the  Lord"  (ver.  8).    God  had  mercy  upon 
him,  because  he  was  good  and  remained  faithful  to  God ;  and  did  not  allow  him 
to  be  destroyed  with  the  wicked.     The  Lord  ordered  Noe  to  make  the  ark, 
that  was  a  large  vessel  or  boat  house,  "with  lower,  middle  chambers  and 
third  stories"  (ver.  16).    And  God  said  to  Noe,  "  I  will  establish  my  covenant 
with  thee  "  (ver.  18)— that  is,  God  would  save  Noe  and  his  family,  and  they 
were  to  show  their  gratitude  to  God  by  remaining  faithful  to  Him.     And 
Noe  and  his  family  went  into  the  ark.    "  And  of  beasts,  clean  and  unclean, 
and  of  fowls  and  of  everything  that  moveth  upon  the  earth,  two  and  two  went 
in  to  Noe  into  the  ark,  male  and  female,  as  the  Lord  had  commanded  Noe  " 
(Gen.  vii.  8-9).     "Clean  beasts,"  those  living  mainly  on  plants,  especially 
domestic  animals.     And  Noe  preached  penance  to  his  fellow-men  that  they 
might  be  converted,     (c)  "  And  after  the  seven  days  were  passed,  the  waters 
of  the  flood  overflowed  the  earth."     "All  the  fountains  of  the  great  deep 
were  broken  up,  and  the  flood  gates  of  heaven  were  opened:  And  the  rain 


NOE  LEAVES   THE  ARK  AND   OFFERS  SACRIFICE.         17 

fell  upon  the  earth  forty  days  and  forty  nights"  (vers.  10-12).  "The  foun- 
tains of  the  great  deep,"  that  is,  all  the  surface  waters  of  the  earth.  "  The 
flood  gates  of  heaven,"  an  expression  meaning  the  clouds. 

D.  Commentary. — i.  Attributes  of  God.   God's  Infinite  Faithful- 
ness.   God  promised  Noe  that  He  would  save  him,  and  we  see  how 
God  kept  His  promise.    God  threatened  the  wicked  with  destruction. 
Did  God  carry  out  His  threat?    Because  God  fulfils  His  promises 
and  executes  His  threats  we  say  He  is  infinitely  faithful.    What  do 
you  mean  by  saying  God  is  faithful?    2.  God's  wise  precautions  to 
preserve  the  true  religion.    The  bad  example  of  the  wicked  would  in 
time  have  caused  the  good  to  turn  from  God.     Thus  the  true  faith 
and  the  hope  of  a  Redeemer  would  have  been  destroyed.    In  order  to 
prevent  this  God  destroyed  the  wicked  by  the  deluge.    Noe  and  his 
family  alone  were  saved,  and  through  them  the  true  faith  and  the 
promise  of  a  Redeemer  were  preserved  among  men.    3.  The  Ark  is 
an  image  of  the  Church.     Everything  outside  of  the  ark  was  de- 
stroyed.    Outside  of  the  Church  there  is  no  salvation  (Cyprian). 
The  ark  was  intended  for  creatures  of  every  kind ;   the  Church  is 
intended  for  the  people  of  every  nation.     But  one  door  was  the 
entrance  into  the  ark.    As  there  is  but  one  baptism,  and  that  the  only 
entrance  into  the  Church.     Neither  water  nor  wave  could  prevail 
against  the  ark,  which,  under  the  protection  of  God,  safely  glided 
over  them.     Neither  devil  nor  hell  can  prevail  against  the  Church, 
which  stands  under  God's  special  protection. 

E.  Moral  Application. — Noe  lived  in  the  midst  of  godless  men, 
nevertheless  he  remained  good  and  pious.    So  you  also,  though  you 
might  see  and  hear  what  is  wrong,  can  remain  good  and  pious.    God 
gives  you  the  grace,  and  you  can  do  all  in  God,  who  strengthens  you. 

VIII. — NOE  LEAVES  THE  ARK  AND  OFFERS  SACRIFICE. 

A.  Preparation.— After  all  living  creatures,  outside  of  the  ark,  had  been 
destroyed,  God  caused  the  waters  to  be  abated  that  Noe  and  his  family  and 
all  the  living  creatures  with  him  might  leave  the  ark.  We  shall  now  relate 
how  Noe  left  the  ark  and  what  he  first  did  on  leaving  it.  "  So  Noe  went  out, 
he  and  his  sons:  his  wife,  and  the  wives  of  his  sons  with  him.  And  all 
living  things,  and  cattle,  and  creeping  things  that  creep  upon  the  earth,  accord- 
ing to  their  kinds,  went  out  of  the  ark"  (Gen.  viii.  18,  19). 

B.  Narration.— Points :  (a)  The  abating  of  the  waters,  (b)  The 
sending  out  of  the  raven  and  the  dove,  (c)  Noe's  thanksgiving  and 
God's  covenant  with  him, 


i8  TEACHERS'   HANDBOOK   TO   BIBLE  HISTORY. 

C.  Explanation. — (a)  God  allowed  the  flood  to  cover  the  earth  for  one 
hundred  and  fifty  days.     "And  God  remembered  Noe,  and  all  the  living 
creatures,  and  all  the  cattle  which  were  with  him  in  the  ark,  and  brought  a 
wind  upon  the  earth,  and  the  waters  were  abated"  (viii.  i).    This  does  not 
mean  that  God  had  for  a  time  forgotten  Noe,  but  that  He  now  wished  to 
release  Noe  from  the  ark.     "And  the  ark  rested  in  the  seventh  month,  the 
seven    and    twentieth    day    of   the    month,    upon    the    mountains    of    Arme- 
nia"   (viii.    4).      "The    mountains    of    Armenia,"    that    is,    Mount    Ararat. 
(&)  "And  after  that  forty  days  were  passed,  Noe,  opening  the  window,  sent 
forth  a  raven :  which  went  forth  and  did  not  return  till  the  waters  were  dried 
up  upon  the  earth"  (viii.  6,  7).    The  raven  did  not  return  into  the  ark,  but 
went  to  and  fro,  sometimes  going  to  the  mountains,  where  it  found  carcasses 
to  feed  on,  and  other  times  returning  to  rest  upon  the  top  of  the  ark.    Then 
Noe  sent  forth  a  dove,  which  immediately  returned  to  the  ark,  showing  that 
the  waters  were  still  upon  the  earth.    After  waiting  some  days,  he  again  sent 
out  the  dove,  which  returned  carrying  an  olive  branch,  making  known  to  Noe 
that  the  waters  had  greatly  receded.    After  seven  days,  Noe  sent  the  dove  the 
third  time,  "which  returned  not  any  more  unto  him"  (viii.  12).     Thus  Noe 
knew  that  the  face  of  the  earth  was  dried,  and  God  told  him  to  take  all  with 
him  and  leave  the  ark.     (c}  And  Noe,  on  leaving  the  ark,  testified  his  grati- 
tude to  the  Lord  by  offering  a  sacrifice  to  Him.    "  And  Noe  built  an  altar  unto 
the  Lord :  and  taking  of  all  cattle  and  fowls  that  were  clean,  offered  holocausts 
upon  the  altar"  (viii.  20).     "And  God  blessed  Noe  and  his  sons.     And  he 
said  to  them:  Increase  and  multiply,  and  fill  the  earth"  (Gen.  ix.  i).     God 
blessed  Noe  as  He  once  had  blessed  Adam  and  Eve.    And  God  said  to  Noe ; 
"  I   will   establish   my  covenant  with  you,   and  all  flesh   shall  be  no  more 
destroyed  with  the  waters  of  a  flood,  neither  shall  there  be  from  henceforth 
a  flood  to  waste  the  earth.     This  is  the  sign  of  the  covenant  which  I  give 
between  me  and  you,  and  to  every  living  soul  that  is  with  you,  for  perpetual 
generations:  I  will  set  my  bow  in  the  clouds,  and  it  shall  be  the  sign  of  a 
covenant  between  me  and  between  the  earth"  (Gen.  ix.  11-13). 

D.  Commentary. — i.  God's  Goodness  and  Faithfulness.    Again 
God's  infinite  goodness  and  faithfulness  are  portrayed,  not  alone 
to  Noe  and  his  family,  but  to  all  the  living  creatures  in  the  ark 
which  He  saved  from  the  universal  deluge.     God  is  filled  with 
love  for  all  His  creatures.     What  is  meant  by  the  infinite  good- 
ness of  God?     God  promised  Noe  that  the  whole  earth  should 
not  again  be  destroyed  by  a  flood;  that  is,  there  would  not  again 
be  a  universal  deluge.     And  God  kept  His  word.     Thus  we  see 
the  faithfulness  of  God.    What  do  you  mean  by  saying  God  is  faith- 
ful ?  2.  Noe's  trust  in  and  gratitude  toward  God.    With  perfect  trust 
in  God  Noe  built  the  ark  and  entered  into  the  same,  placing  himself 
and  his  with  entire  confidence  in  the  hands  of  God.    On  leaving  the 
ark  Noe  testified  his  gratitude  to  the  Lord  by  offering  up  a  sacrifice 


THE  SONS  OF  NOE.   NOE'S  DEATH.        19 

to  Him.    He  wished  by  his  first  act  to  render  thanks  for  his  won- 
derful deliverance. 

E.  Moral  Application. — Just  as  Noe  was  wonderfully  protected 
and  delivered  by  God  from  destruction,  have  been  and  still  are  to- 
day the  good  and  upright  of  heart  watched  over  and  protected  by 
Him.  So  thus,  my  children,  see  that  you  remain  pious  and  virtuous, 
and  your  heavenly  Father  will  direct  everything  to  your  advantage. 
Show  your  confidence  in  God.  Trust  all  to  Him  and  accept  all  things 
with  gratitude  from  the  hands  of  God. 

IX. — THE  SONS  OF  NOE.    NOE'S  DEATH. 

A.  Preparation.— Of  the  three  sons  of  Noe  who  entered  into  the  ark  with 
him,  and  of  Noe's  death  we  will  now  speak.    The  Scriptures  tell  us :  "  And 
the  sons  of  Noe  who  came  out  of  the  ark,  were  Sem,  Cham,  and  Japheth,  and 
Cham  is  the  father  of  Chanaan;  these  three  are  the  sons  of  Noe:  and  from 
these  was  all  mankind  spread  over  the  whole  earth"  (Gen.  ix.  18,  19). 

B.  Narration. — Points:  (a)  The  sons  of  Noe.     (b)  Noe's  curse 
and  blessing,     (c)  His  death. 

C.  Explanation. — (a)    From  Sem  sprang  the  inhabitants  of  Asia.      The 
descendants  of  Cham  peopled  Africa  and  those  of  Japheth  peopled  Europe. 
(by  And  Noe,  a  husbandman,  began  to  till  the  ground,  and  planted  a  vine- 
yard.   And  drinking  of  the  wine  was  made  drunk,  and  was  uncovered  in  his 
tent"  (Chap.  ix.  20,  21).      Noe  had  not  yet  built  for  himself  a  house,  but 
lived  in  a  tent.     By  the  judgment  of  the  fathers  Noe  was  not  guilty  of  sin 
in  being  overcome  by  wine,  because  he  knew  not  the  strength  of  it.     When 
Cham,  the  father  of  Chanaan,  had  seen,  to  wit,  that  his  father's  nakedness  was 
uncovered,  he  told  it  to  his  two  brethren  without.     "  But  Sem  and  Japheth 
put  a  cloak  upon  their  shoulders  and,  going  backward,  covered  the  nakedness 
of  their  father;  and  their  faces  were  turned  away,  and  they  saw  not  their 
father's  nakedness"  (Chap.  ix.  22,  23). 

D.  Commentary. — i.  The  lesson  of  sin.  What  is  sin?  Was 
Noe's  drunkenness  a  sin?  Why  not?  2.  Impurity.  The  human 
body  should  always  be  covered.  God  Himself  gave  clothing  to  the 
first  man  and  woman  to  cover  their  nakedness:  (When?)  If  one 
strips  of  covering  the  human  body,  looks  at  nakedness,  etc.,  not  from 
necessity  but  from  sensuality,  then  he  commits  the  sin  of  impurity. 
Cham  not  only  lacked  in  respect  toward  his  father,  but  in  looking  at 
his  nakedness  and  speaking  of  it  to  his  brethren,  sinned  in  thought, 
look,  and  word  against  purity.  By  which  commandment  does  God 


20  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

forbid  the  sin  of  impurity  P1  Which  commandment  did  Cham  break  ? 
When  Noe  awakened  and  learned  what  had  happened,  he  said: 
"  Cursed  be  Chanaan,  a  servant  of  servants  shall  he  be  to  his 
brethren."  And  he  said :  "  Blessed  be  the  Lord  God  of  Sem,  be 
Chanaan  his  servant.  May  God  enlarge  Japheth  and  may  he  dwell 
in  the  tents  of  Sem,  and  Chanaan  be  his  servant  "  (ix.  25-27).  The 
holy  patriarch  then  cursed  Cham  in  the  person  of  Chanaan,  his  son, 
and  his  malediction  produced  its  effect;  and  he  blessed  Sem  and 
Japheth.  "  And  Noe  lived  after  the  flood  three  hundred  and  fifty 
years;  and  all  his  days  were  in  the  whole  nine  hundred  and  fifty 
years:  and  he  died"  (ix.  28,  29).  3.  Noe  was  a  figure  of  our 
Redeemer.  Noe  signifies  consoler,  Jesus  signifies  Saviour.  Noe 
alone  finds  grace  before  God;  Christ  alone  finds  grace  before  his 
Father.  Noe  builds  an  ark,  which  saves  him  and  his  family  from 
the  deluge.  Our  Lord  builds  His  Church  to  save  from  eternal  death 
all  who  are  willing  to  enter  it.  Noe  was  chosen  to  be  the  father  of  a 
new  world;  Our  Saviour  was  chosen  to  people  the  earth  with  the 
just  and  heaven  with  saints.  Noe  offered  pleasing  sacrifice  to  God. 
Christ  offered  Himself,  the  most  pleasing  of  all  sacrifice. 

E.  Moral  Application. — The  curse  of  Noe  came  upon  Cham  owing 
to  his  sin  of  impurity.  The  curse  of  God  is  upon  the  impure  of 
heart;  shame  in  this  life  and  eternal  damnation  in  the  next.  Be 
modest  in  every  thought,  word,  look,  and  act.  Remember  God  sees 
and  knows  all,  even  the  most  secret  thought.  Treasure  purity  as 
your  most  precious  possession.  "  Blessed  are  the  pure  in  heart,  for 
they  shall  see  God." 

X. — THE  TOWER  OF  BABEL. 

A.  Preparation. — The  descendants  of  Noe  were  soon  a  numerous  people. 
Unfortunately,  they  also  fell  away  from  God. 

B.  Narration. — Points:  (a)  The  Tower  of  Babel  and  the  separa- 
tion into  nations,  (b)  Idolatry. 

C  Explanation. — (a)  "  And  when  they  removed  from  the  East,  they  found 
a  plain  in  the  land  of  Sennaar  and  dwelt  in  it"  (Gen.  xi.  2).  Sennaar,  lying 
between  the  Tigris  and  Euphrates  Rivers.  The  descendants  of  Noe  now 
undertook  to  build  a  city  and  a  tower  whose  summit  should  reach  the  heavens, 
in  order  to  immortalize  their  name  and  secure  them  against  a  future  deluge. 
This  was  an  evil  purpose,  and  God  did  not  bless  it.  God  said :  "  Come  ye, 
therefore,  let  us  go  down  and  there  confound  their  tongue,  that  they  may 
not  understand  one  another's  speech.  And  so  the  Lord  scattered  them  from 
that  place  into  all  lands,  and  they  ceased  to  build  the  city.  And,  therefore,  the 

(1)370- 


THE   TOWER   OF  BABEL.  21 

name  thereof  was  called  Babel,  because  there  the  language  of  the  whole  earth 
was  confounded :  and  from  thence  the  Lord  scattered  them  abroad  upon  the 
face  of  all  countries"  (Chap.  xi.  7-9).  Until  this  time  there  had  been  but 
one  language  and  one  people;  now  there  were  many  languages;  and  those 
speaking  the  same  formed  into  a  family.  These  families  removed  farther  and 
farther,  and  by  degrees  peopled  the  whole  earth,  (b)  Blinded  by  their  passions, 
the  people  soon  disowned  the  true  God,  and  in  His  place  adored  creatures: 
this  was  the  beginning  of  idolatry. 

D.  Commentary. — i.  Pride.    The  descendants  of  Noe  no  longer 
gave  to  God  the  honor  due  Him  in  that  they  no  longer  obeyed  Him ; 
they  wished  to  build  the  Tower  of  Babel  to  immortalize  their  names. 
Of  what  sin  were  they  thus  guilty  ?  2.  Idolatry.  The  descendants  of 
Noe  turned  away  from  God  and  gave  to  creatures  the  honor  due 
to  God  alone.    By  what  command  are  we  forbidden  to  bow  down, 
to  serve,  or  to  give  to  any  creature  the  honor  due  to  God  ?    What  is 
the  First  Commandment  ?*  Giving  to  any  creature  the  honor  due  to 
God  alone  is  called  idolatry. 

E.  Moral  Application. — Pride  caused  the  fall  of  the  angels  and 
that  of  our  first  parents.    The  descendants  of  Noe  also  went  to  their 
destruction  through  the  sin  of  pride;  they  withdrew  from  God  be- 
cause blind  and  hard  of  heart,  and  at  last  fell  into  the  worship  of 
idols.    Beware  of  pride,  shun  every  thought,  every  temptation  that 
might  lead  you  into  this  deadly  sin.    What  have  we  to  be  proud  of? 
Keep  God  ever  before  your  eyes  and  try  to  see  yourself  as  He  sees 
you.    "  Pride  is  the  beginning  of  all  sin  "  (Ecclus.  x.  15). 

Review  of  the  First  Period. — I.  What  period  comprises  the  pri- 
meval history?  2.  Give  briefly  the  events  of  this  period.  3.  Which 
was  the  first  promise  of  a  Messias?  Which  figures  of  the  Messias 
have  we  already  learned  about?  Adam,  Abel,  Noe.  What  figure 
of  the  Church?  The  ark.  What  precautions  did  God  take  to  pre- 
serve on  the  earth  the  knowledge  of  the  true  religion  and  the  mem- 
ory of  the  great  promise  of  a  Redeemer? 


(O  -59.  (2)  315- 


22  TEACHER'S  HANDBOOK   TO   BIBLE  HISTORY. 


SECOND    PERIOD. 

HISTORY   OF   THE   TRIBES    OF    ISRAEL. 

THE  TIME  OF  THE  PATRIARCHS  (2100  TO  1500  B.  C). 

XL — THE  CALL  OF  ABRAHAM. 

A.  Preparation. — Among   the   many  wicked  people  of  this  age  arose  a 
righteous  man  by  the  name  of  Abraham.    God  called  him  to  be  the  father  of  a 
particular  people  through  whom  the  true  faith  was  to  be  preserved.      We 
learn  about  this  in  the  twelfth  chapter  of  Genesis,  entitled  "The  call  of 
Abraham,"  etc. 

B.  Narration. — Points :  (a)  The  call  of  Abraham,    (b)  Abraham 
in  Sichem. 


C.  Explanation. — (a)  Idolatry  began  three  hundred  years  after  the  deluge, 
or  in  the  year  2100  B.  C.  At  this  time  lived  Abraham,  the  son  of  Thare,  a 
descendant  of  Sem.  "Thare  took  Abraham,  his  son,  and  Lot,  the  son  of 
Aran,  his  son's  son,  and  Sarai,  his  daughter-in-law,  the  wife  of  Abraham,  his 
son,  and  brought  them  out  of  Ur  of  the  Chaldees,  to  go  into  the  land  of 
Chanaan:  and  they  came  as  far  as  Haran  and  dwelt  there"  (Chap.  xi.  31). 
"  And  the  Lord  said  to  Abraham :  Go  forth  out  of  thy  country  and  from  thy 
kindred,  and  out  of  thy  father's  house,  and  come  into  the  land  which  I  shall 
shew  thee"  (Chap.  xii.  i).  God  wished  him  to  go  forth  that  he  might  not 
be  led  into  temptation  through  the  wicked  example  of  the  idolaters.  "And 
I  will  make  of  thee  a  great  nation,  and  I  will  bless  thee  and  magnify  thy  name, 
and  thou  shalt  be  blessed"  (Chap.  xii.  2).  He  was,  then,  to  be  the  ancestor 
of  a  numerous  people,  and  this  was  to  be  the  chosen  people  of  God.  "  I  will 
bless  them  that  bless  thee,  and  curse  them  that  curse  thee,  and  in  thee  shall 
all  the  kindred  of  the  earth  be  blessed"  (Chap.  xii.  3).  God  promised,  then, 
that  from  Abraham  should  be  born  the  Messiah,  (fe)  "So  Abraham  went  out, 
as  the  Lord  had  commanded  him,  and  Lot  went  with  him.  Abraham  was 
seventy-five  years  old  when  he  went  forth  from  Haran  "  (Chap.  xii.  4).  Haran 
lies  in  a  northwesterly  direction  from  Ur,  northwestern  part  of  Assyria. 
"And  he  took  Sarai,  his  wife,  and  Lot,  his  brother's  son,  and  all  the  sub- 
stance which  they  had  gathered,  and  the  souls  which  they  had  gotten  in 
Haran.  And  they  went  out  to  go  into  the  land  of  Chanaan.  And  when  they 
were  come  into  it,  Abraham  passed  through  the  country  into  the  place  of 
Sichem,  as  far  as  the  noble  vale :  now  the  Chanaanite  was  at  that  time  in  the 


THE  CALL   OP  ABRAHAM.  * 3 

land.  And  the  Lord  appeared  to  Abraham  and  said  to  him :  To  thy  seed  will 
I  give  this  land.  And  he  built  there  an  altar  to  the  Lord,  who  had  appeared 
to  him  "  (Chap.  xii.  5-7).  Sichem  is  situated  in  about  the  central  part  of  the 
land  of  Chanaan,  that  is,  the  promised  land,  the  holy  land. 


D,  Commentary. — I.  God's  wise  precautions  for  the  preserva- 
tion of  the  true  faith  and  the  memory  of  the  promise  of  the  Re- 
deemer.   If  left  in  their  own  country  the  descendants  of  Noe  would 
certainly  have  lost  their  religion  through  the  example  of  the  wicked 
idolaters,  and  the  true  faith  would  thus  have  disappeared  forever 
from  among  men.     Therefore  God  called  Abraham  and  sent  him 
out  into  a  strange  land,  among  those  of  his   fellow-men   whose 
language  even  he  did  not  know,  that  thus  he  and  his  descendants, 
living  in  greater  retirement,  might  the  more  easily  preserve  the  true 
faith  and  the  memory  of  the  promise  of  a  Redeemer. 

2.  The  Virtues  of  Abraham. — (a)  His  faith. — Abraham  believed 
in  God  because  he  was  convinced  of  His  existence.     He  believed 
firmly  and  without  a  doubt  in  whatever  God  said  to  him.    His  faith 
was  a  strong,  living  faith.     He  was  pious  and  godfearing  and 
strong  amidst  the  insults  and  derision  he  had  to  bear  from  the  god- 
less fellow-men  of  his  own  country.     What  must  be  the  qualities 
of  our  faith?1     (b)  His  obedience.     Because  the  faith  of  Abraham 
was  a  firm  and  living  one  he  did  whatsoever  God  commanded  him. 
He  was  obedient.    His  obedience  was  universal  because  he  did  all 
that  God  wished  him  to  do,  and  willingly  because  he  carried  out 
God's    commands    without    reluctance    or   hesitation.      Abraham's 
obedience  is  admirable  when  we  think  of  the  sacrifice  and  difficulties 
entailed  by  the  commands  God  gave  to  him.    He  was  to  leave  his 
house,  his  lands,  his  relatives,  his  country,  and  go  into  a  strange 
and  distant  land,  among  a  strange  people,  who  would  probably 
show  enmity  toward  him.     (c)  His  piety. — Soon  after  his  arrival 
in  the  promised  land  he  offered  sacrifice  to  God,  thus  proving  the 
depth  of  his  piety. 

3.  The  prophecy  of  the  Messias,  "  In  thee  shall  all  the  kindred 
of  the  earth  be  blessed"   (Gen.  xii.  3).     God  herein  promises  to 
Abraham  that  one  who  should  come  out  of  him,  one  of  his  seed, 
should  bring  blessing  to  all  the  kindred  of  the  earth.     This  seed, 
this  descendant,  is  the  Saviour,  Jesus  Christ.    Therefore  the  Saviour 
is  to  be  one  of  the  seed  of  Abraham. 

E.  Moral  Application. — When  Abraham  arrived  in  the  new  land 

d)  107. 


24  TEACHER'S   HANDBOOK    TO    BIBLE  HISTORY. 

his  first  act  was  to  build  an  altar  and  offer  sacrifice  to  God.  What 
was  the  object  of  Abraham  in  this?  He  wished  to  begin  his  new 
life  in  the  new  land  of  God,  that  God  and  God's  blessing  might  ever 
abide  with  him.  Learn,  from  Abraham,  to  begin  and  end  every  act 
with  God,  that  is,  with  God's  blessing.  Never  neglect  to  offer  each 
new  day  to  God  with  your  morning  prayer. 

Geography  of  Palestine. — It  would  be  well  to  study  your  maps 
and  thoroughly  understand  the  situation  and  extent  of  the  prom- 
ised land,  the  holy  land,  (a)  Situation. — Abraham  passed  into 
Sichem,  and  here  Our  Lord  appeared  to  him  and  showed  him  the 
land  He  was  giving  to  him  and  his  seed.  Sichem  being  in  about  the 
centre  of  the  promised  land,  Abraham  could  from  there  see  the 
entire  land  and  learn  to  know  the  boundaries  of  the  same. 
These  were  the  following:  In  the  north  Lebanon,  in  the  west  the 
Great  Sea  or  the  Mediterranean,  in  the  south  the  Arabian,  and  in 
the  east  the  Syrian  deserts,  (b)  Extent. — From  this  point  Abraham 
could  also  know  the  extent  of  the  land,  as  it  had  taken  him  three 
days,  or  twenty-five  hours,  to  travel  from  Lebanon  to  Sichem. 
Therefore,  Sichem,  being  situated  in  about  the  centre,  the  land  from 
north  to  south  would  be  the  length  of  fifty  hours'  travel.  The  land 
was  twice  as  long  as  wide,  therefore  the  breadth  would  have  been  a 
twenty-five  hours'  journey. 

XII. — THE  PEACEABLENESS  AND  UNSELFISHNESS  OF  ABRAHAM. 

THE  SACRIFICE  OF  MELCHISEDECH. 

A.  Preparation. — In  the  new  land  Abraham  found  fine  pastures  for  his 
herds.    But  as  Lot  also  possessed  herds  and  flocks,  there  soon  arose  a  strife 
between  the  herdsmen  of  Abraham  and  of  Lot.     We  shall  now   see  how 
Abraham  kept  the  peace,  how  he  did  good  without  looking  for  reward,  and 
how  the  king  of  Salem   (Jerusalem),  named  Melchisedech,  brought  bread 
and  wine  as  sacrifice. 

B.  Narration. — Points:  (a)  Abraham's  peaceableness.     (b)  His 
love  for  his  neighbor,    (c)  The  sacrifice  of  Melchisedech.    (d)  Abra- 
ham's disinterestedness. 

C  Explanation.— (a)  "Abraham,  therefore,  said  to  Lot:  Let  there  be  no 
quarrel,  I  beseech  thee,  between  me  and  thee,  and  between  my  herdsmen  and 
thy  herdsmen,  for  we  are  brethren"  (Chap.  xiii.  8).  "Brethren:"  among 


THE    UNSELFISHNESS   OF  ABRAHAM.  25 

the  Israelites  it  was  customary  to  call  all  near  relatives  brothers  and  sisters. 
"Behold,  the  whole  land  is  before  thee:  depart  from  me,  I  pray  thec.  If 
thou  wilt  go  to  the  left  hand,  I  will  take  the  right :  If  thou  choose  the  right 
hand,  I  will  pass  to  the  left"  (Chap.  xiii.  9).  What  a  beautiful  lesson  is 
hereby  taught  us  by  Abraham.  In  his  splendid  unselfishness  he  tells  Lot  to 
choose  for  himself  whatever  fields  he  desires,  and  he  will  take  the  land  that  is 
left.  "And  Lot,  lifting  up  his  eyes,  saw  all  the  country  about  the  Jordan" 
(Chap.  xiii.  10).  Lot,  therefore,  looked  about  him  to  see  which  would  be 
the  best  pasture  land.  "  And  Lot  chose  for  himself  the  country  about  the 
Jordan,  and  he  departed  from  the  East :  and  they  were  separated  one  brother 
from  the  other"  (Chap.  xiii.  u).  The  country  on  the  lower  Jordan  to-day, 
that  region  that  is  now  the  Dead  Sea,  but  at  that  time  fruitful  land  on  which 
were  built  the  towns  of  Sodom  and  Gomorrha.  (fr)  At  this  time  the  kings 
of  Sennaar,  Pontus,  the  Elamites  and  Thadal,  king  of  all  nations,  made 
war  against  the  kings  of  Sodom,  Gomorrha,  Adama,  Seboim,  and  Bala. 
The  king  of  Sodom  and  the  king  of  Gomorrha  were  overthrown,  and  those 
who  were  with  them  fled  to  the  mountains.  Therefore,  the  opposing  factions 
plundered  the  Sodomites  and  Gomorrhites.  They  took  "  Lot  also,  the  son 
of  Abraham's  brother,  who  dwelt  in  Sodom,  and  his  substance"  (Chap, 
xiv.  12).  One  of  those  who  escaped  told  Abraham,  who  lived  in  the  vale  of 
Mambre.  "  Which,  when  Abraham  had  heard,  to  wit,  that  his  brother  Lot 
was  taken,  he  numbered  of  the  servants  born  in  his  house  three  hundred  and 
eighteen  well  appointed,  and  pursued  them  to  Dan"  (Chap.  xiv.  14).  Abra- 
ham defeated  them  in  the  night.  "  And  he  brought  back  all  the  substance,  and 
Lot,  his  brother,  with  his  substance,  the  women  also,  and  the  people"  (Chap, 
xiv.  16).  The  king  of  Sodom  went  out  to  meet  him.  (c)  "  But  Melchisedech, 
the  king  of  Salem,  bringing  forth  bread  and  wine,  for  he  was  the  priest  of  the 
most  high  God,  blessed  him,  and  said :  Blessed  be  Abraham  by  the  most  high 
God,  who  created  heaven  and  earth.  And  blessed  be  the  most  high  God,  by 
whose  protection  the  enemies  are  in  thy  hands.  And  he  gave  him  the  tithes 
of  all"  (Chap.  xiv.  18-20).  Salem  was  later  Jerusalem,  (rf)  The  king  of  Sodom 
also  wished  to  enrich  Abraham.  "  And  he  answered  him :  I  lift  up  my  hand 
to  the  Lord  God  the  most  high,  the  possessor  of  heaven  and  earth,  that  from 
the  very  woof  thread  unto  the  shoe  latchet,  I  will  not  take  of  any  things  that 
are  thine  lest  thou  say  I  have  enriched  Abraham  "  (Chap.  xiv.  22,  23).  "I  lift 
up  my  hand,"  that  is,  as  though  to  swear  that  he  would  not  accept  any  reward : 
only  in  justice  to  his  followers  who  had  risked  their  lives  in  his  cause  did  he 
allow  the  men  with  him  to  accept  their  shares. 

D.  Commentary. — Abraham's  Virtues,  (a)  His  love  of  peace. 
Although  God  had  given  the  land  of  Chanaan  to  Abraham,  and  he 
had  the  right  to  the  best  pastures,  yet  he  gave  them  up  to  Lot  for 
peace*  sake.  "  Blessed  are  the  peacemakers,  for  they  shall  be  called 
the  children  of  God."  (b)  His  love  for  his  neighbor.  Abraham 
loved  his  neighbor  actively  and  sincerely  in  that  he  risked  his  life 
to  free  those  in  captivity;  he  loved  his  neighbor  disinterestedly  in 


26  TEACHER'S  HANDBOOK   TO   BIBLE  HISTORY. 

that  he  would  not  accept  the  least  reward  for  his  courageous  action, 
(c)  His  love  for  his  neighbor  was  universal  in  that  he  freed  not  only 
Lot  but  all  those  with  him  in  captivity.  What  kind  of  a  love  should 
we  have  for  our  neighbor  P1 

Melchisedech  a  Figure  of  Our  Saviour. — Melchisedech  was  the 
fourth  figure  of  the  Messiah.  Melchisedech  was  a  king.  Christ 
is  King  of  kings ;  Melchisedech  was  priest  of  the  Most  High ;  Christ 
is  the  Priest  by  excellence.  Melchisedech  blessed  Abraham;  Our 
Lord  blessed  the  Church,  represented  by  Abraham.  Melchisedech 
offers  bread  and  wine  in  sacrifice;  Christ  offers  Himself  a  sacrifice 
under  the  appearance  of  bread  and  wine. 

E.  Moral  Application. — Learn  from  Abraham  his  love  of  peace. 
Act  in  such  a  manner  toward  your  brothers,  sisters,  and  your  com- 
panions that  the  seventh  beatitude,  "  Blessed  are  the  peacemakers," 
etc.,  may  apply  to  you.  Learn  of  him  also  his  beautiful  unselfish- 
ness ;  give  up  your  own  way  for  that  of  your  companions ;  love  your 
neighbor  as  he  did  and  do  good  for  love  of  God,  not  for  any  reward 
you  may  obtain,  and  then  you,  too,  will  bring  down  God's  richest 
blessings  upon  yourselves. 

Geography  of  Palestine. — Look  up  the  map  and  find  the  Jordan : 
Its  source,  course,  mouth. 

XIII. — ABRAHAM'S  FAITH  AND  HOSPITALITY. 

A.  Preparation. — Abraham's  firm  faith,  which  we  have  already  admired, 
soon  proved  itself  anew.  At  the  same  time  we  will  find  in  him  new  virtues, 
namely,  his  friendliness  and  generosity  toward  strangers. 

B.  Narration. — Points:  (a)  Abraham's  Faith,  (b)  The  Com- 
mand of  Circumcision,  (c)  Abraham's  Hospitality. 

C  Explanation.— (a)  "  Now  when  these  things  were  done,  the  word  of  the 
Lord  came  to  Abraham  by  a  vision,  saying:  Fear  not,  Abraham,  I  am  thy 
protector,  and  thy  reward  exceeding  great"  (Gen.  xv.  i).  "Be  not  afraid," 
that  is,  of  the  strange  kings  you  have  conquered.  God  promised  to  protect 
him  and  gives  Himself,  that  is,  His  love  and  blessing,  to  Abraham  as  a 
reward  for  his  virtues.  God  also  promised  to  Abraham  a  son.  "And  he 
brought  him  forth  abroad,  and  said  to  him:  Look  up  to  heaven  and  number 
the  stars  if  thou  canst.  And  He  said  to  him :  So  shall  thy  seed  be.  Abraham 
believed  God,  and  it  was  reputed  to  him  unto  justice"  (Chap.  xv.  5,  6).  His 
descendants  were  to  be  as  numerous  as  the  stars.  Abraham  believed  God, 
and  he  was  justified,  was  a  child  of  God  on  earth  and  an  inheritor  of  heaven. 

(i)  109. 


ABRAHAM'S   FAITH.  27 

"  And  after  he  began  to  be  ninety  and  nine  years  old,  the  Lord  appeared  to 
him,  and  said  unto  him:  I  am  the  Almighty  God:  walk  before  me,  and  be 
perfect"  (Gen.  xvii.  i).  "  Walk  before  me,"  namely,  live  in  my  sight  a  stain- 
less, pious  life,  becoming,  day  by  day,  more  perfect.  "And  I  will  establish 
my  covenant  between  me  and  thee,  and  between  thy  seed  after  thee  in  their 
generations,  by  a  perpetual  covenant:  to  be  a  God  to  thee,  and  to  thy  seed 
after  thee.  And  I  will  give  to  thee  and  to  thy  seed  the  land  of  thy  sojourn- 
ment,  all  the  land  of  Chanaan,  for  a  perpetual  possession,  and  I  will  be  their 
God.  Again  God  said  to  Abraham:  And  thou,  therefore,  shalt  keep  my 
covenant,  and  thy  seed  after  thee  in  their  generations.  This  is  my  covenant 
which  you  shall  observe  between  me  and  thee,  and  thy  seed  after  thee. 
(fc)  All  the  male  kind  of  you  shall  be  circumcised"  (Chap.  xvii.  7-10). 

(c)  "  And  the  Lord  appeared  to  him  in  the  vale  of  Mambre  as  he  was  sitting 
at  the  door  of  his  tent,  in  the  very  heat  of  the  day"  (Gen.  xviii.  i).  And 
when  Abraham  looked  up  he  saw  three  angels  in  the  guise  of  travelers,  and 
God  spoke  to  him  in  the  guise  of  one  of  the  angels,  and  Abraham  said,  "  Lord, 
if  I  have  found  favor  in  thy  sight,  pass  not  away  from  thy  servant"  (Chap, 
xviii.  3)  ;  that  is,  pass  not  the  door  of  my  tent  without  entering.  "  But  I  will 
fetch  a  little  water  and  wash  ye  your  feet  and  rest  ye  under  the  tree"  (Chap, 
xviii.  4).  And  Abraham  hastened  into  the  tent,  and  with  Sarah's  help,  pre- 
pared refreshments.  After  Abraham  had  given  hospitality  to  the  three  angels 
in  the  guise  of  travelers,  God  renewed  to  the  holy  patriarch  the  promise  of  a 
son. 

D.  Commentary. — i.    Abraham's   Virtues.     His  Faith. — Abra- 
ham believed  God  when  He  told  him  he  was  to  be  the  father  of  num- 
berless descendants,  although  at  an  advanced  age  he  was  still  child- 
less.    His  Hospitality. — Abraham   invited  the  three  strangers  to 
enter  and  placed  before  them  the  best  he  had  (cakes  from  white 
flour,  the  best  calf,  butter,  and  milk).     He  thus  showed  himself 
thoughtful  and  friendly  toward  his  guests,  practising  thereby  the 
virtue  of  hospitality. 

2.  A  perfect  walking  in  the  presence  of  God.  God  spoke  to 
Abraham :  "  Walk  before  me  and  be  perfect."  Abraham  was  ever 
to  keep  himself  in  the  presence  of  God  and  to  daily  try  to  become 
more  godfearing,  more  perfect  in  His  sight.  Should  we  dread 
only  grievous  sins  ?  or  should  we  also  carefully  avoid  venial  ? 

E.  Moral  Application. — You,  also,  my  dear  children,  must,  like 
Abraham,  keep  yourselves  in  the  presence  of  God.    Forget  not  that 
the  eye  of  God  is  ever  upon  you.    Always  have  a  great  horror  of  sin. 
Beg  of  the  Lord  every  day  to  preserve  you  from  sin. 


28  TEACHER'S  HANDBOOK   TO   BIBLE   HISTORY. 


XIV.— THE  DESTRUCTION  OF  SODOM  AND  GOMORRHA. 

A.  Preparation. — God  made  known  to  Abraham,  who  was  accompanying 
Him  on  His  way,  after  having  entertained  Him  in  the  guise  of  one  of  the 
three  angels,  that  He  was  going  to  destroy  Sodom  and  Gomorrha,  owing  to 
the  great   sins  of  their  inhabitants.     Abraham  tried  to  avert  this  disaster 
through  his  intercession,  but  without  success. 

B.  Narration. — Points:  (a)    Abraham's   intercession,      (b)  Lot 
entertaining  angels,     (c)  The  destruction  of  Sodom  and  Gomorrha. 

C.  Explanation. — (a)  "And  the  Lord  said:  The  cry  of  Sodom  and  Gomor- 
rha is  multiplied,  and  their  sin  is  become  exceedingly  grievous"  (Gen.  xviii. 
20).   Two  of  the  three  angels  had  gone  to  Sodom,  and  the  third,  who  repre- 
sented the  Lord,  was  speaking  to  Abraham.     The  sins  of  the  inhabitants  of 
these  cities,  especially  sins  of  impurity,  were  crying  to  the  Lord  for  punishment. 
Abraham  pleaded  with  the  Lord  in  their  behalf,  saying,  "  I  will  speak  to  my 
Lord,  whereas  I  am  dust  and  ashes  "  (Chap,  xviii.  27),  meaning  that  he  was  a 
mortal  man  subject  to  sin.    Finally  Our  Lord  promised  to  save  these  cities  for 
the  sake  of  ten  just  men,  but  even  ten  just  could  not  be  found,    (b)  Two  angels 
came  to  Sodom,  and  Lot  entertained  them  overnight.   "  And  when  it  was  morn- 
ing the  angels  pressed  him,  saying :  Arise,  take  thy  wife,  and  the  two  daughters 
which  thou  hast;  lest  thou  also  perish  in  the  wickedness  of  the  city"  (Gen. 
xix.  15)."    The  angels  had  been  sent  by  God. to  destroy  the  city,  but  God, 
remembering  Abraham,  saved  Lot,  his  wife,  and  his  two  daughters,    (c)  "  And 
the  Lord  rained  upon  Sodom  and  Gomorrha  brimstone  and  fire  from  the  Lord, 
out  of  heaven.    And  he  destroyed  these  cities,  and  all  the  country  about,  all  the 
inhabitants  of  the  cities,  and  all  things  that  spring  from  the  earth"  (Chap. 
xix.  24,  25).     Lot  and  his  wife  and  daughters  were  to  flee  from  the  city 
without  looking  back;  but  the  wife  of  Lot  looked  back,  and  in  punishment 
for  her  curiosity  was  changed  into  a  pillar  of  salt,  which  was  still  to  be  seen 
in  the  time  of  the  apostles. 

D.  Commentary. — i.  Attributes  of  God. — (a)  His  Holiness. — 
The  sins  of  the  inhabitants  of  Sodom  and  Gomorrha  so  displeased 
God  that  He  determined  to  destroy  these  cities.     What  is  that  attri- 
bute of  God  by  which  He  detests  all  that  is  evil  ?     What  do  you  mean 
by  saying  God  is  holy?  (b)  His  Justice. — The  wicked  inhabitants  of 
Sodom  and  Gomorrha  were  deserving  of  punishment  for  their  sins. 
Therefore  God  destroyed  them.    Lot  was  saved.    Why  was  he  not 
destroyed?    (Because  he  was  upright.)     In  reward  for  his  upright- 
ness God  allowed  him  to  be  saved  by  the  angels.     What  is  that 


BIRTH  OF  ISAAC.    SACRIFICE  OF  ISAAC.  29 

attribute  of  God  by  which  He  rewards  the  good  and  punishes  the 
wicked?    What  do  you  mean  by  saying  God  is  just? 

2.  The  Attributes  of  Prayer. — By  Abraham's  intercession  for  the 
people  of  Sodom  and  Gomorrha  we  may  learn  which  attributes 
prayer  should  possess.     Abraham  prayed  with  devotion,  with  hu- 
mility ("I  am  dust  and  ashes  "),  with  confidence  in  the  mercy  of 
God,  with  perseverance  in  that  he  six  times  repeated  his  request. 
How  must  we  pray? 

3.  Sodomy. — The    inhabitants    of    Sodom    and    Gomorrha    gave 
themselves  up  to  the  sin  of  impurity ;  this  was  of  so  dreadful  a 
nature  that  one  dares  not  even  to  utter  it,  therefore  it  is  called  the 
mute  sin  or  Sodomy.     The  sin  cried  to  God  (to  heaven)  for  ven- 
geance.   To  which  class,  then,  does  this  sin  belong?    Of  which  of 
the  other  sins  that  cry  to  heaven  for  vengeance  have  we  already 
spoken  ?    Which  are  the  four  sins  that  cry  to  heaven  for  vengeance  ?* 

E.  Moral  Application. — By  the  dreadful  punishment  of  the  in- 
habitants of  Sodom  and  Gomorrha  you  can  see  what  a  horror  God 
has  for  the  sin  of  impurity,  what  an  abomination  it  is  in  His  sight. 
Esteem  and  love  the  innocence  of  your  souls ;  watch  and  pray  that 
you  may  be  preserved  from  this  sin.  Resist  every  temptation,  no 
matter  how  alluring  it  may  seem;  ask  the  Blessed  Virgin  and  your 
guardian  angels  to  assist  you. 

XV. — THE  BIRTH  OF  ISAAC.     THE  SACRIFICE  OF  ISAAC. 

A.  Preparation. — According  to  the  promises  of  God,  the  wife  of  Abraham 
gave  birth  to  a  son.  God  again  tested  the  obedience  of  Abraham  by  asking  him 
to  immolate  this  long  longed  for  and  much  beloved  son.  We  are  told  of  this 
in  the  twenty-first  chapter  of  Genesis,  entitled  "  Isaac  is  born,"  etc. 

B.  Narration. — Points:  (a)  Isaac's  birth  and  the  test  of  Abra- 
ham's obedience,  (b)  Reward  of  the  obedient  Abraham. 

C  Explanation. — (a)  "And  the  Lord  visited  Sarah,  as  he  had  promised: 
and  fulfilled  what  he  had  spoken"  (Gen.  xxi.  i).  "And  Abraham  called 
the  name  of  his  son,  whom  Sarah  bore  him,  Isaac"  (Chap.  xxi.  3).  "And 
he  circumcised  him  the  eighth  day,  as  God  had  commanded  him"  (Chap. 
xxi.  4).  Now,  after  some  time  God  tested  Abraham's  obedience.  "He  said 
to  him:  Take  thy  only  begotten  son  Isaac,  whom  thou  lovest,  and  go  into 
the  land  of  vision :  and  there  thou  shalt  offer  him  for  a  holocaust  upon  one  of 
the  mountains  which  I  will  shew  thee"  (xxii.  2).  From  Bersabee,  in  a 
southerly  direction  from  Hebron,  where  Abraham  had  lived  since  the  de- 
struction of  Sodom  and  Gomorrha,  to  Moria  (Jerusalem)  was  a  distance  of 

(i)  see  page  14. 


3o  TEACHER'S  HANDBOOK    TO   BIBLE   HISTORY. 

75  km.  or  20  hours.  "  So  Abraham,  rising  up  in  the  night,  saddled  his  ass : 
and  took  with  him  two  young  men,  and  Isaac  his  son:  and  when  he  had  cut 
wood  for  the  holocaust  he  went  his  way  to  the  place  which  God  had  com- 
manded him"  (xxii.  3).  Abraham  was  going  to  kill  Isaac  with  his  sword 
and  then  burn  the  body  as  a  sacrifice.  What  a  dreadful  test  was  this  for 
Abraham,  and  how  his  loving  heart  must  have  been  pierced  at  the  thought 
of  what  he  was  to  do.  "And  they  came  to  the  place  which  God  had  shewn 
him,  where  he  built  an  altar,  and  laid  the  wood  in  order  upon  it:  and  when 
he  had  bound  Isaac  his  son,  he  laid  him  on  the  altar  upon  the  pile  of  wood. 
And  he  put  forth  his  hand  and  took  the  sword  to  sacrifice  his  son.  And  be- 
hold an  angel  of  the  Lord  from  heaven  called  to  him,  saying:  Abraham, 
Abraham.  And  he  answered:  Here  I  am.  And  he  said  to  him:  Lay  not 
thy  hand  upon  the  boy,  neither  do  thou  anything  to  him:  now  I  know  that 
thou  fearest  God,  and  hast  not  spared  thy  only  begotten  son  for  my  sake. 
Abraham  lifted  up  his  eyes,  and  saw  behind  his  back  a  ram  amongst  the 
briers  sticking  fast  by  the  horns,  which  he  took  and  offered  for  a  holocaust 
instead  of  his  son"  (xxii.  9-13).  "And  the  angel  of  the  Lord  called  to 
Abraham  a  second  time  from  heaven,  saying:  Because  thou  hast  done  this 
thing,  and  hast  not  spared  thy  only  begotten  son  for  my  sake,  I  will  bless 
thee,  and  I  will  multiply  thy  seed  as  the  stars  of  heaven,  and  as  the  sand 
that  is  by  the  seashore:  thy  seed  shall  possess  the  gates  of  their  enemies. 
And  in  thy  seed  shall  all  the  nations  of  the  earth  be  blessed  because  thou 
hast  obeyed  my  voice"  (xxii.  15-18).  Here  again  God  gives  the  promise  to 
Abraham  that  from  his  seed  shall  come  the  Saviour. 

D.  Commentary. — i.  Abraham's  Virtues. — (a)  His  Faith.— 
Abraham  possessed  a  firm,  constant  faith.  God  had  promised  that  he 
was  to  be  the  father  of  numberless  descendants,  yet  He  told  him  to 
kill  his  only  son,  Isaac.  Even  this  command  did  not  shake  the 
faith  of  Abraham. 

(b)  His  Obedience. — Promptly,  and  without  a  murmur,  Abraham 
arose  in  the  early  morning  and  arranged  everything  for  the  carry- 
ing out  of  God's  order.  His  obedience  was  all  the  more  admirable 
in  that  he  himself  was  to  slay  his  beloved  son  and  give  the  body  to 
the  flames  to  be  consumed. 

2.  The  Third  Prophecy  concerning  the  Coming  of  the  Saviour. — 
This  was  really  only  a  plainer  repetition  of  the  second.  God  had, 
previous  to  this,  said  to  Abraham :  "  In  thee  shall  all  the  kindred  of 
the  earth  be  blessed  "  (Gen.  xii.  3).  "In  thee/'  that  is,  through  thee, 
through  one  of  thy  descendants.  Therefore  in  the  third  prophecy  He 
only  expressed  Himself  the  more  clearly  when  He  said :  "  And  in 
thy  seed  shall  all  the  nations  of  the  earth  be  blessed  "  (Gen.  xxii.  18). 
This  promise  also  shows  that  in  the  family  of  Isaac  one  was  to 
look  for  the  Messias. 


ISAAC  MARRIES  REBECCA.      ABRAHAM'S  DEATH.          31 

3.  Isaac  the  Fifth  Figure  of  the  Messias. — The  birth  of  Isaac  was 
foretold  through  the  promise  of  God.  The  birth  of  Our  Saviour 
was  foretold  by  the  promise  of  God.  Isaac  was  the  well-beloved 
son  of  his  father ;  Christ  the  well-beloved  Son  of  God.  Isaac,  though 
innocent,  is  condemned  to  death;  Christ,  innocence  itself,  is  con- 
demned to  die.  It  is  the  father  of  Isaac  who  must  immolate  him; 
it  is  God  the  Father  who,  by  the  hands  of  the  Jews,  Himself  im- 
molates Our  Saviour.  Isaac  himself  carries  the  wood  which  is  to 
consume  him ;  Christ  Himself  carries  the  wood  of  the  cross  on  which 
He  is  to  die.  Isaac  suffers  himself  to  be  tied  on  the  pile  without  a 
murmur;  Our  Saviour  suffers  Himself  to  be  nailed  to  the  cross 
without  a  murmur.  It  is  on  Calvary  that  Isaac  offers  his  sacrifice ; 
it  is  on  Calvary  that  Christ  offers  His  sacrifice.  Isaac  is  blessed  by 
God  as  a  reward  for  his  obedience ;  Our  Saviour  is  blessed  by  God 
in  recompense  for  His  obedience,  and  receives  for  inheritance  all 
the  nations  of  the  earth. 

E.  Moral  Application. — Isaac  was  obedient  to  his  father  unto 
death.  Willingly  he  allowed  himself  to  be  bound  and  laid  upon 
the  wood.  Learn  from  him  the  lesson  of  obedience  to  your  parents. 
Listen  willingly  to  their  words  of  advice  and  warning,  and  obey 
promptly  without  murmuring ;  thus  you  will  bring  down  upon  your- 
selves the  protection  and  the  blessing  of  God. 


XVI. — ISAAC  MARRIES  REBECCA.    ABRAHAM'S  DEATH. 

A.  Preparation. — In  order  that  Isaac  might  continue  in  piety  and  goodness, 
Abraham  wished  to  find  for  him  a  godfearing  helpmeet.  With  this  end  in 
view  he  sent  his  servant  to  his  former  home,  as  in  the  land  of  Chanaan  dwelt 
only  idolators.  How  Isaac  obtained  a  wife  noted  for  her  piety  and  how 
Abraham  died  we  learn  in  the  twenty-fourth  chapter  of  Genesis. 

B.  Narration. — Points:     (a)  Eliezer's  journey  and  prayer,     (b) 
Rebecca  at  the  well,     (c)  The  courting,     (d)  Isaac's  marriage  and 
Abraham's  death. 

C.  Explanation.— (a)  "Now  Abraham  was  old"  (xxiv.  i).    He  was  one 
hundred  and  forty  years  old.    "  And  he  said  to  the  elder  servant  of  his  house, 
who  was  ruler  over  all  he  had :  Put  thy  hand  under  my  thigh,  that  I  may  make 
thee  swear  by  the  Lord  the  God  of  heaven  and  earth,  that  thou  take  not  a  wife 
for  my  son,  of  the  daughters  of  the  Chanaanites,  among  whom  I  dwell :  but 
that  thou  go  to  my  own  country  and  kindred,  and  take  a  wife  from  thence  for 


32  TEACHER'S  HANDBOOK    TO   BIBLE   HISTORY. 

my  son  Isaac"  (Gen.  xxiv.  2-4).  Abraham's  own  country  was  Chaldea,  the 
town  of  Haran,  where  he  had  last  lived.  From  Bersabee  to  Haran  was  a  dis- 
tance of  200  hours,  or  120  miles.  Eliezer,  the  servant,  promised  all  to  Abraham, 
and  set  out  on  his  journey.  (£)  When  he  came  to  Mesopotamia,  to  the  city  of 
Nachor,  he  rested  his  camels  near  a  well,  and  began  to  pray  to  God  that  His 
help  might  be  given  to  him  in  this  earnest  and  important  work.  "  O  Lord, 
the  God  of  my  master  Abraham,  meet  me  to-day,  I  beseech  thee,  and  shew 
kindness  to  my  master  Abraham"  (xxiv.  12).  Eliezer  was  near  the  well  to 
which  the  daughters  of  the  people  came  to  draw  water,  and  he  continued  to 
pray  to  God,  saying :  "  Now,  therefore,  the  maid  to  whom  I  shall  say :  Let 
down  thy  pitcher  that  I  may  drink:  and  she  shall  answer,  Drink,  and  I  will 
give  thy  camels  drink  also:  let  it  be  the  same  whom  thou  hast  provided  for 
thy  servant  Isaac:  and  by  this  I  shall  understand  that  thou  hast  shewn  kind- 
ness to  my  master.  He  had  not  yet  ended  these  words  within  himself,  and 
behold  Rebecca  came  out,  the  daughter  of  Bathuel,  son  of  Melcha,  wife  to 
Nachor  the  brother  of  Abraham,  having  a  pitcher  on  her  shoulder :  An  ex- 
ceedingly comely  maid,  and  a  most  beautiful  virgin,  and  not  known  to  man: 
and  she  went  down  to  the  spring,  and  filled  her  pitcher,  and  was  coming  back. 
And  the  servant  ran  to  meet  her,  and  said :  Give  me  a  little  water  to  drink  of 
thy  pitcher.  And  she  answered:  Drink,  my  lord.  And  quickly  she  let  down 
the  pitcher  upon  her  arm,  and  gave  him  drink.  And  when  he  had  drunk,  she 
said:  I  will  draw  water  for  thy  camels  also  till  they  all  drink"  (xxiv.  14-19). 
Drawing  the  water  for  all  the  camels  (ten)  was  a  great  task,  and  proved  her 
diligence  and  kindness  of  heart,  (c)  Eliezer  was  taken  by  Rebecca  to  the 
house  of  her  parents,  where  he  was  entertained  by  them,  and  he  told  them  of 
Abraham  and  of  his  quest,  and  of  God's  answer  to  his  prayer.  In  the  evening 
a  banquet  was  served,  and  in  the  morning  Eliezer  said :  "  Let  me  depart,  that 
I  may  go  to  my  master"  (xxiv.  54).  "Stay  me  not,  said  he,  because  the 
Lord  hath  prospered  my  way :  send  me  away,  that  I  may  go  to  my  master  " 
(xxiv.  56).  (d)  The  consent  of  Rebecca  being  given,  she,  with  her  nurse, 
accompanied  Abraham's  servant,  and  she  was  married  to  Isaac.  "  And 
Abraham  gave  all  his  possessions  to  Isaac"  (xxv.  5).  "And  the  days  of 
Abraham's  life  were  a  hundred  and  seventy-five  years.  And  decaying,  he  died 
in  a  good  old  age,  and  having  lived  a  long  time,  and  being  full  of  days :  and 
was  gathered  to  his  people.  And  Isaac  and  Ismael  his  sons  buried  him  in  the 
double  cave  which  was  situated  in  the  field  of  Ephron  the  son  of  Seor  the 
Hethite,  over  against  Mambre  "  (xxv.  7-9). 

D.  Commentary. — i.  Abraham's  Virtues. — His  Piety. — This 
showed  itself  again  in  his  effort  to  obtain  for  his  son  an  upright,  re- 
ligious wife,  that  the  true  faith  might  be  preserved  in  his  family. 
2.  Eliezer  an  Example  of  a  Good  Servant. — Willingly  he  fulfilled  his 
master's  request,  and  without  a  word  of  complaint  undertakes  the 
long  and  somewhat  dangerous  journey.  Abraham  entrusted  to  his 
keeping  a  large  part  of  his  worldly  goods,  because  he  was  confident 
of  the  honesty  and  trustworthiness  of  his  faithful  servant.  3.  Re- 


ESAU  AND  JACOB.  33 

becca's  Virtues. — She  was  polite  and  friendly  toward  Eliezer,  and 
ready  to  do  him  a  service.  Her  sympathy  for  the  weary  camels 
proved  the  kindness  of  her  heart.  Those  who  are  truly  kind  of 
heart  do  not  neglect  the  dumb  brute.  She  was  called  a  modest 
maiden,  because,  with  all  her  other  virtues,  she  particularly  pos- 
sessed cleanness  of  heart.  (4.  Review  of  Abraham's  virtues.) 

E.  Moral  Application. — Eliezer  began  his  important  work  with 
prayer,  that  is,  with  God.  Learn  from  him  to  begin  everything  with 
God.  Let  your  first  thought  on  arising  in  the  morning  be  God! 
Begin  your  work,  lessons,  etc.,  with  a  little  prayer  to  God,  and  then, 
like  Eliezer,  you  will  not  be  wanting  for  God's  blessing. 

XVII.— ESAU  AND  JACOB. 

A.  Preparation.— The  marriage  of  Isaac  and  Rebecca,  after  a  long  time, 
was  blessed- by  two  sons.  Of  these  we  shall  now  speak. 

B.  Narration. — (a)  Esau  and  Jacob  Compared,    (b)  The  Birth- 
right,    (c)  The  Deceitful  Obtaining  of  Isaac's  Blessing,     (d)  Dis- 
covery of  the  Deceit. 

C.  Explanation. — (a)  God  blessed   Isaac   for  the   sake  of  Abraham  his 
father.    "  I  am  the  God  of  Abraham  thy  father ;  do  not  fear,  for  I  am  with 
thee;  I  will  bless  thee.  and  multiply  thy  seed  for  my  servant  Abraham's  sake 
(Gen.  xxvi.  24).    That  is,  in  reward  for  Abraham's  virtues.     Now  Isaac  be- 
sought God  to  give  him  children,  and  after  a  long  time  (twenty  years)  twins 
were  born  to  him,  both  sons.     They  were  named  Jacob  and  Esau.     "  Isaac 
loved  Esau,  because  he  ate  of  his  hunting;  and  Rebecca  loved  Jacob"  (Chap. 
xxv.  28).     (b)  Now  Esau,  being  the  firstborn,  possessed  the  birthright,  and 
one  day,  being  hungry,  he  sold  it  to  his  brother  Jacob  for  a  mess  of  pottage. 
(Soup  made  from  lentils.)     "And  Jacob  boiled  pottage;   to  whom   Esau, 
coming  faint  out  of  the  field,  said:     Give  me  of  this  red  pottage,  for  I  am 
exceeding   faint.      For    which    reason    his   name   was   called    Edom.       And 
Jacob  said  to  him:     Sell  me  thy  first  birthright.     He  answered:     Lo  I  die, 
what  will  the  first  birthright  avail  me?  "  (Chap.  xxv.  29,  30,  31,  32).    That  is, 
I  die  of  hunger.    What  will  the  right  of  being  the  firstborn  avail  me  ?  that  is, 
how  will  it  help  my  hunger?    It  was  not  that  his  hunger  was  so  great  but  he 
wished  to  hide  his  greediness  for  the  food.     "Jacob  said,  Swear  therefore 
to  me.     Esau  swore  to  him,  and  sold  his  first  birthright"   (Chap.  xxv.  33). 
(c)  "  Now  Isaac  was  old  (one  hundred  and  thirty-seven  years)  and  his  eyes 
were  dim,  and  he  could  not  see"   (Gen.  xxvii.  i).      Isaac  dwelt  in  Gerara, 
having  left  Bersabee.  owing  to  the  famine  which  came  upon  the  land.    One  day 
Isaac  called  Esau,  his  elder  son,  and  said  to  him :   "  Take  thy  arms,  thy  quiver 
and  bow  and  go  abroad ;  and  when  thou  hast  taken  something  by  hunting,  make 


34  TEACHER'S  HANDBOOK    TO   BIBLE   HISTORY. 

me  savory  meat  thereof,  as  thou  knowest  I  like,  and  bring  it,  that  I  may  eat, 
and  my  soul  may  bless  thee  before  I  die"  (Gen.  xxvii.  3,  4).  Rebecca 
heard  this ;  so  she  called  Jacob,  the  son  for  whom  she  had  a  greater  love,  and 
told  him  to  select  two  of  the  best  kids  that  she  might  prepare  them  for  him 
to  take  to  his  father,  and  thus  receive  the  blessing  meant  for  Esau.  Now 
Esau  was  hairy  and  Jacob  was  smooth  skinned.  So  she  took  the  skin  of  the 
kid  and  covered  the  hands  of  Jacob,  lest  Isaac  might  feel  of  them.  Jacob 
did  all  as  his  mother  told  him  and  entered  the  room  of  his  father.  "  And 
Jacob  said:  I  am  Esau,  thy  firstborn;  I  have  done  as  thou  didst  com- 
mand me:  arise,  sit,  and  eat  of  my  venison,  that  thy  soul  may  bless  me" 
(Chap,  xxvii.  19).  "And  Isaac  said:  Come  hither,  that  I  may  feel  thee, 
my  son,  and  may  prove  whether  thou  be  my  son  Esau  or  not.  He  came 
near  to  his  father,  and  when  he  had  felt  him  Isaac  said :  The  voice  indeed 
is  the  voice  of  Jacob,  but  the  hands  are  the  hands  of  Esau"  (Chap,  xxvii.  21, 
22).  After  Isaac  had  eaten  of  the  meat  he  kissed  and  blessed  Jacob,  saying: 
"  God  give  thee  of  the  dew  of  heaven,  and  of  the  fatness  of  the  earth,  abun- 
dance of  corn  and  wine.  And  let  peoples  serve  thee,  and  tribes  worship  thee; 
be  thou  lord  of  thy  brethren,  and  let  thy  mother's  children  bow  down  before 
thee.  Cursed  be  he  that  curseth  thee ;  and  let  him  that  blesseth  thee  be  filled 
with  blessings"  (Chap,  xxvii.  28,  29).  (rf)  Directly  after,  Esau  entered 
with  the  meat  he  had  procured  by  hunting,  and  asked  for  the  blessing  his 
father  had  promised  to  him;  so  Isaac  discovered  the  deceit  which  had  been 
practised  upon  him  by  Jacob,  but  he  said :  "  And  I  have  blessed  him  and 
he  shall  be  blessed"  (Chap,  xxvii.  33).  Meaning  that  he  could  not  now 
take  the  blessing  from  Jacob.  "  And  Esau  said  to  him :  Hast  thou  only  one 
blessing,  father?  I  beseech  thee  bless  me  also.  And  when  he  wept  with  a 
loud  cry,  Isaac  being  moved  said  to  him:  In  the  fat  of  the  earth,  and  in 
the  dew  of  heaven  from  above,  shall  thy  blessing  be.  Thou  shalt  live  by 
the  sword  and  shalt  serve  thy  brother;  and  the  time  shall  come  when  thou 
shalt  shake  off  and  loose  his  yoke  from  thy  neck"  (Chap,  xxvii.  38,  39,  40). 

D.  Commentary. — i.  Esau's  Inordinate  Appetite  and  Frivolous- 
ness. — Esau  was  unworthy  to  be  the  bearer  of  God's  promise.  In  his 
greediness  for  food,  his  gluttony,  he  threw  away  his  precious  birth- 
right ;  even  rashly  swore  it  away.  What  virtue  is  especially  opposed 
to  the  sin  of  gluttony?  To  which  class  of  virtues  does  temperance 
belong?  Which  are  the  four  cardinal  or  principal  virtues?1  When 
do  we  sin  by  swearing  ?*  2.  The  Lie  and  the  Dissembling. — Jacob  de- 
clared to  his  father  that  he  was  Esau.  This  was  an  untruth,  and 
it  was  told  knowingly  and  with  the  object  of  deceiving  his  father. 
What  sin  does  one  commit  who  deliberately  and  intentionally  tells 
what  is  not  true?  What  is  meant  by  a  lie?  Are  we  ever  allowed 
to  tell  a  lie?3  3.  The  Ways  of  Being  Accessory  to  Another's  Sin. — 
Rebecca  said  to  Jacob:  "  follow  my  counsel  "  (xxvii.  8).  When  she 
wished  him  to  pass  himself  off  for  Esau,  she  counseled  him  to  com- 

(O  Prudence,  justice,  fortitude  and  temperance.    (See  "Teacher's  Handbook  to  the 
Catechism,"  by  Urban.)          (2)  349.          (3)  380. 


JACOB  JOURNEYS  TO  LABAN.  35 

mit  this  deed.  By  counsel  and  partaking  she  helped  him  to  commit 
it.  Therefore,  she  was  a  sharer  of  Jacob's  sin  or  accessory  to  it.  How 
many  ways  are  there  of  being  accessory  to  another's  sin  T  When  are 
we  answerable  for  another's  sin? 

E.  Moral  Application. — Lying  is  an  abominable  sin — an  abomina- 
tion before  God.  Jacob  was  punished  for  this  sin.  God  hates  a  lie. 
"  A  lie  is  a  foul  blot  in  a  man  "  (Ecclus.  xx.  26).  "  Lying  lips  are 
an  abomination  to  the  Lord  "  (Prov.  xii.  22). 

XVIII. — JACOB  JOURNEYS  TO  LABAN. 

A.  Preparation.— The  punishment  for  his  lie  was  not  long  in  overtaking 
Jacob.    Esau  wished  to  take  his  life.    Jacob  was  therefore  obliged  to  flee. 

B.  Narration.— (a)  Jacob's  Flight,  (b)  The  Vision  of  the  Heav- 
enly Ladder,    (c)  Jacob's  Vow.     (d)  Arrival  at  Laban's. 

C.  Explanation.— (a)  Rebecca  knowing  that  Jacob's  life  was  in  danger, 
owing  to  Esau's  threat  to  kill  him,  called  him  and  said :     "  Now  therefore, 
my  son,  hear  my  voice:  arise  and  flee  to  Laban  my  brother  to  Haran:  and 
thou  shalt  dwell   with  him  a  few   days,   till   the   wrath   of  thy  brother  be 
assuaged"  (Chap,  xxvii.  43,  44).    So  Jacob  took  the  journey  to  Mesopotamia 
to  the  kindred  of  his  mother,  the  same  journey  which  had  been  undertaken 
by  Eliezer.     (b)  Now  when  he  was  tired  at  sunset  he  pillowed  his  head  upon 
a  stone  and  slept.     "  And  he  saw  in  his  sleep  a  ladder  standing  upon  the 
earth,  and  the  top  thereof  touching  heaven :  the  angels  also  of  God  ascending 
and  descending  by  it ;  and  the  Lord  leaning  upon  the  ladder,  saying  to  him : 
I  am  the  Lord  God  of  Abraham  thy  father,  and  the  God  of  Isaac;  the  land, 
wherein  thou  sleepest,  I  will  give  to  thee  and  to  thy  seed.     And  thy  seed 
shall  be  as  the  dust  of  the  earth ;  thou  shalt  spread  abroad  to  the  west,  and  to 
the  east,  and  to  the  north,  and  to  the  south ;  and  in  thee  and  thy  seed  all 
the  tribes  of  the  earth  shall  be  blessed"  (Gen.  xxviii.  12,  13,  14).     (c)  When 
Jacob  awakened  he  said :  "  This  is  no  other  but  the  house  of  God,  and  the 
gate  of  heaven.    And  Jacob,  arising  in  the  morning,  took  the  stone,  which  he 
had  laid  under  his  head,  and  set  it  up  for  a  title,  pouring  oil  upon  the  top 
of  it.     And  he  called  the  name  of  the  city  Bethel,  which  before  was  called 
Luza"  (Chap,  xxviii.  17,  18,  19).     "Bethel"  lies  a  four  hours'  journey  to  the 
north  of  Jerusalem.     The  names   signifies :   "  The  House  of  God."     "  And 
he   made   a   vow,    saying:    If   God    shall    be   with   me,    and    shall   keep    me 
in  the  way  by  which  I  shall  walk,  and  shall  give  me  bread  to  eat  and  raiment 
to  put  on,  and  I  shall  return  prosperously  to  my  father's  house :  the  Lord 
shall  be  my  God:  and  this  stone  which  I  have  set  up  for  a  title  shall  be 
called  the  house  of  God :  and  of  all  things  that  thou  shalt  give  to  me,  I 
will  offer  tithes  to  thee"    (Chap,  xxviii.  20,  21,  22).     (d}  Jacob  arrived  at 
the  house  of  Laban  and  was  received  by  him  with  much  delight.     And  God 
increased  the  goods  of  Laban  for  Jacob's  sake,  because  Jacob  was  good  and 
pious  and  brought  blessing  to  those  with  whom  he  lived. 

(i)  By  counsel,  command,  consent,  provocation,  praise,  silence,  connivance,  assistance, 
defense.    (See  "Teacher's  Handbook  to  the  Catechism.") 


36  TEACHER'S  HANDBOOK   TO   BIBLE  HISTORY. 

D.  Commentary. — i.  Bethel  is  a  Figure  of  the  Church. — Every 
Catholic  Church  is  "  A  House  of  God/'  because  Our  Lord  in  the 
great  Sacrament  of  the  Altar  dwells  in  the  tabernacle ;  and  "  A  Gate 
of  Heaven,"  because  through  her  we  receive  the  true  faith  and  the 
holy  Sacraments,  through  the  worthy  reception  of  which  we  may 
become  holy  and  reach  our  eternal  home.    How  holy,  how  awe  in- 
spiring, then,  is  this  place,  the  Church!     In  the  words  of  Jacob: 
"  How  terrible  is  this  place/'    With  what  respect  and  reverence,  then, 
we  should  enter  this  "  house  of  God,"  and  with  what  love  and  atten- 
tion we  should  pray  therein!     By  lack  of  respect  and  attention  in 
"  God's  house,"  the  Church,  we  dishonor  God.     How  do  we  sin 
against  the  exterior  worship  of  God? 

2.  The  Vow. — Jacob  promised,  that  is,  made  a  vow  to  God,  that 
he  would  raise  an  altar  at  Bethel  in  God's  honor  if  God  would  con- 
duct him  safely  home.    He  gave  to  God  a  voluntary  promise  to  do 
something  that  would  be  agreeable  to  Him,  though  there  was  no 
obligation  to  do  it.    This  is  called  a  vow.    What  is  a  vow  T 

3.  The  Fourth  Promise  of  the  Messias. — God  also  promised  to 
Jacob  that  one  of  his  descendants  should  bring  blessing  to  all  nations. 
Who  is  this  descendant  of  Jacob?     Therefore  we  must  hereafter 
look  for  the  Messias  among  the  descendants  of  Jacob.    Jacob  is  the 
sixth  figure  of  Our  Lord. 

E.  Moral  Application. — Learn  from  to-day's  lesson  to  behave 
with  reverence  in  Church  and  to  pray  with  attention  and  devotion. 
Do  not  laugh,  talk,  etc.,  or  you  will  be  dishonoring  God  and  God's 
house. 

XIX. — JACOB'S  RETURN  HOME.     ISAAC'S  DEATH. 

A.  Preparation. — Laban,  although  Jacob  had  brought  to  him  God's, 
blessing,  began  to  envy  Jacob  because  he  also  became  rich.  Therefore  Jacob 
returned  to  his  father's  house  after  an  absence  of  twenty  years.  We  shall 
now  see  how  Jacob  on  his  return  was  received  by  his  brother  Esau. 

B.  Narration. — (a)  Jacob's  Homeward  Journey  and  His  Fear  of 
Esau,     (b)  His  Wrestling  with  an  Angel,     (c)  The  Reconciliation, 
(d)  Isaac's  death. 

C.  Explanation. —  (a)  Jacob,  knowing  that  Laban  was  envious  of  him,  and 
"  Especially  the  Lord  saying  to  him,  Return  into  the  land  of  thy  fathers,  and 
to  thy  kindred,  and  I  will  be  with  thee"    (Gen.  xxxi.  3),  started  on  his 


JACOB'S  RETURN   HOME.      ISAACS  DEATH.  37 

homeward  journey.  But  he  was  very  much  afraid  of  his  brother  Esau,  and 
he  prayed  to  God  saying :  "  Deliver  me  from  the  hand  of  my  brother  Esau, 
for  I  am  greatly  afraid  of  him"  (Gen.  xxxii.  11),  and  "he  set  apart  of  the 
things  which  he  had  presents  for  his  brother  Esau"  (Chap,  xxxii.  13). 
These  he  sent  on  ahead  by  his  servants,  that  his  brother  Esau  might  be  inclined 
to  be  reconciled,  (b)  "He  remained  alone  "  (that  is,  that  he  might  pray)  : 
"  and  behold  a  man  wrestled  with  him  till  morning.  And  when  he  saw  that 
he  could  not  overcome  him,  he  touched  the  sinew  of  his  thigh,  and  forthwith 
it  shrank"  (Chap,  xxxii.  24,  25).  Thereby  it  was  made  plain  to  him  that 
this  mysterious  man  could  have  overcome  him  had  he  so  wished,  but  he 
did  not,  in  order  to  show  Jacob,  by  this  his  apparent  victory,  that  he  might 
be  encouraged  in  the  threatening  danger  in  the  meeting  with  his  brother 
Esau.  Jacob  realized  also  that  he  had  been  wrestling  with  a  supernatural 
being;  therefore  he  said :  "  I  will  not  let  thee  go  except  thou  bless  me "  (Chap, 
xxxii.  26).  "  But  he  said:  Thy  name  shall  not  be  called  Jacob,  but  Israel ;  for 
if  thou  hast  been  strong  against  God,  how  much  more  shalt  thou  prevail  against 
men!  "  (Chap,  xxxii.  28).  "  And  Jacob  called  the  name  of  the  place  Phanuel, 
saying:  I  have  seen  God  face  to  face,  and  my  soul  has  been  saved"  (Chap, 
xxxii.  30).  The  supernatural  being  then  was  God  in  the  guise  of  an  angel, 
(r)  "And  Jacob,  lifting  up  his  eyes,  saw  Esau  coming"  (Gen.  xxxiii.  i). 
"And  he  went  forward  and  bowed  down  with  his  face  to  the  ground  seven 
times  until  his  brother  came  near.  Then  Esau  ran  to  meet  his  brother,  and 
embraced  him :  and  clasping  him  fast  about  the  neck,  and  kissing  him,  wept " 
(Chap,  xxxiii.  3,  4).  (d)  "And  he  came  to  Isaac  his  father  in  Mambre,  the 
city  of  Arbee,  this  is  Hebron:  wherein  Abraham  and  Isaac  sojourned.  And 
the  days  of  Isaac  were  a  hundred  and  eighty  years.  And,  being  spent  with 
age,  he  died,  and  was  gathered  to  his  people,  being  old  and  full  of  days;  and 
his  sons  Esau  and  Jacob  buried  him"  (Gen.  xxxv.  27-29). 

D.  Commentary. — i.  Attributes  of  God. — (a)  His  Faithfulness. 
— God,  in  Jacob's  remarkable  vision,  promised  to  him,  from  the  heav- 
enly ladder,  that  He  would  bring  him  back  into  this  land;  and  we 
see  that  God  did  what  He  had  promised.  What  do  we  call  this  at- 
tribute of  God?  What  do  you  mean  by  saying  God  is  faithful? 
(b)  His  Goodness. — God  guided  Jacob  back  prosperously  to  his 
father's  house;  and  protected  him  from  the  wrath  of  Esau,  whose 
heart  he  softened  to  mildness  and  reconciliation ;  thus  God  bestowed 
great  blessings  upon  Jacob.  What  do  we  call  this  attribute  of  God 
by  which  He  bestows  blessings?  What  do  you  mean  by  saying 
God  is  good? 

2.  Envy. — When   Laban   saw   that   Jacob   had   become   rich   he 
envied  him   and   no   longer  showed   him   a   friendly  countenance. 
When  do  we  sin  by  envy?  • 

3.  Jacob's  Prayer. — The  important  day  upon  which  Jacob  was 
to  meet  Esau  had  dawned ;  therefore  Jacob  remained  alone  in  order 


38  TEACHERS  HANDBOOK   TO  BIBLE  HISTORY. 

that  he  might  pray  undisturbed  with  greater  attention  and  devotion. 
How  must  we  pray?  The  fruit  of  Jacob's  prayer  was  the  help  of 
God  in  his  need.  What  are  the  principal  fruits  of  prayer  ? 

E.  Moral  Application. — Learn  of  Jacob  in  all  your  adversity  and 
need  to  have  recourse  to  God.  The  greater  the  need,  the  greater 
God's  help.  Prayer  is  an  inexhaustible  fountain  of  all  good. 

XX. — JOSEPH'S  DREAM. 

A.  Preparation. — Jacob  lived  with  his  family  in  the  land  of  Canaan;  of 
his  sons  he  loved  best  the  one  next  to  the  youngest,  named  Joseph. 

B.  Narration. — (a)  The  Hatred  of  Joseph's   Brothers  toward 
Him.     (b)  Joseph's  Dream. 

C.  Explanation. — (a)  "Joseph,  when  he  was  sixteen  years  old,  was  feed- 
ing the  flock  with  his  brethren,  being  but  a  boy ;  and  he  accused  his  brethren 
to  his  father  of  a  most  wicked  crime.     Now  Israel  loved  Joseph  above  all  his 
sons,  because  he  had  him  in  his  old  age;  and  he  made  him  a  coat  of  divers 
colors"  (Gen.  xxxvii.  2,  3).  Israel,  that  is  Jacob.    The  coat  was  made  from 
fine  cloth  of  many  colors.     "  And  his  brethren  seeing  that  he  was  loved  by 
his  father,  more  than  all  his  sons,  hated  him,  and  could  not  speak  peaceably 
to  him"   (Gen.   xxxvii.  4). 

(b)  "Now  it  fell  out  also  that  he  told  his  brethren  a  dream,  that  he  had 
dreamed,  which  occasioned  them  to  hate  him  the  more.  He  dreamed  also 
another  dream,  which  he  told  his  brethren,  saying:  I  saw  in  a  dream,  as  it 
were,  the  sun,  and  the  moon,  and  eleven  stars  worshipping  me.  And  when 
he  told  this  to  his  father  and  brethren,  his  father  rebuked  him,  and  said : 
What  meaneth  this  dream  that  thou  hast  dreamed?  Shall  I  and  thy  mother, 
and  thy  brethren,  worship  thee  upon  the  earth?  His  brethren  therefore 
envied  him:  but  his  father  considered  the  thing  with  himself"  (Gen.  xxxvii. 
5,  9-11).  His  father  rebuked  him  because  in  the  beginning  he  did  not  himself 
believe  that  Joseph  was  chosen  for  a  higher  life,  but  he  "  considered  the 
thing ;  "  that  is,  the  dreams,  and  soon  felt  that  these  dreams  were  revelations 
of  God. 

D.  Commentary. — i.  Joseph's  Virtues:  His  Piety  and  Fear  of 
the  Lord. — Joseph  was  the  best  beloved  son  of  his  father,  because  he 
was  a  pious,  unspoiled  youth.    He  would  not  take  part  in  the  crime 
of  his  brethren,  but  on  the  contrary  felt  it  his  duty  to  make  it  known 
to  his  father. 

2.  When  it  is  One's  Duty  to  Reveal  the  Faults  of  Others. — The 
Eighth  Commandment  forbids  us  to  make  known  the  faults  of  others 
without  necessity.  What  is  that  sin  called  by  which  we  unnecessarily 
make  known  the  faults  of  others?1  Who  are  guilty  of  detraction? 

CO  38<x 


JOSEPH  IS  SOLD  BY  HIS  BRETHREN.  39 

Why  was  not  Joseph  guilty  of  this  sin  when  he  accused  his  brethren 
to  his  father?  Because  his  father  could  correct  them;  therefore  it 
was  for  the  good  of  the  wrong  doers.  When  may  we  make  known 
the  faults  of  others? 

E.  Moral  Application. — Learn  from  Joseph  to  be  pious  and  God 
fearing  in  your  youth,  that  you  may  continue  so  through  life. 

XXI. — JOSEPH  is  SOLD  BY  His  BRETHREN. 

A.  Preparation. — Joseph's  brethren  could  not  bear  him,  because  of  his 
dreams  and  because  he  had  accused  them  to  their  father.  Therefore  they 
endeavored  to  have  him  removed  forever  from  their  sight.  We  shall  now  hear 
how  they  carried  out  this  plan. 

B.  Narration.— (a)  The  Brothers'  Plan,     (b)  The  Selling  of 
Joseph,     (c)  Deception  of  the  Brothers,  and  Jacob's  Sorrow. 

C.  Explanation. —  (a)   Now  Jacob  sent  Joseph  to  his  brethren,  who  were 
feeding  their  father's  flocks  in   Sichem,  to  see  if  all  were  well  with  them 
and  with  their  cattle.  "  So,  being  sent  from  the  vale  of  Hebron,  he  came  to 
Sichem"    (Gen.  xxxvii.  14).     Sichem  was  a  journey  of  twenty  hours  from 
his  home  in  Hebron.     "  And  Joseph  went  forward  after  his  brethren,  and 
found  them  in  Dothain.     And  when  they  saw  him  afar  off  before  he  came 
nigh  them,  they  thought  to  kill  him.     And  said  one  to  another:  Behold  the 
dreamer  cometh.     Come,  let  us  kill  him  and  cast  him  into  some  old  pit " 
(Gen.  xxxvii.   17-20).     The  water  being  scarce,  pits  were  dug  to  serve  as 
cisterns  for  receiving  the  rain  water.  "  And  Ruben  hearing  this,  endeavored 
to  deliver  him  out  of  their  hands,  and  said :  Do  not  take  away  his  life,  nor 
shed  his  blood :  but  cast  him  into  this  pit,  that  is  in  the  wilderness,  and  keep 
your  hands  harmless :  now  he  said  this,  being  desirous  to  deliver  him  out  of 
their  hands  and  to  restore  him  to  his  father.     And  as  soon  as  he  came  to 
his  brethren,  they  forthwith  stripped  him  of  his  outside  coat,  that  was  of 
divers  colors:  and  cast  him  into  an  old  pit  where  there  was  no  water.     And 
sitting  down  to  eat  bread,  they  saw  some  Ismaelites  on  their  way  coming  from 
Galaad,  with  their  camels,  carrying  spices  and  balm  and  myrrh  to  Egypt" 
(Gen.    xxxvii.    21-25).     How   great   must   have   been   their  hatred   toward 
their  brother  if  they  could  calmly  sit  down  to  eat  while  poor  Joseph  wept 
and  begged  for  mercy.     (6)   "And  Juda  said  to  his  brethren:  What  will  it 
profit  us  to  kill  our  brother,  and  conceal  his  blood?     It  is  better  that  he  be 
sold  to  the  Ismaelites,  and  that  our  hands  be  not  defiled:   for  he  is  our 
brother  and  our  flesh.     His  brethren  agreed  to  his  words.     And  when  the 
Madianite  merchants  passed  by  they  drew  him  out  of  the  pit,  and  sold  him  to 
the  Ismaelites,  for  twenty  pieces  of  silver:  and  they  led  him  into  Egypt" 
(Chap,  xxxvii.  26-28).     Twenty  pieces  of  silver  was  the  price  one  received 
for  a  young  slave.     Egypt  the  northeastern  part  of  Africa,     (c)  "  And  Ruben 
returning  to  the  pit  found  not  the  boy:  and  rending  his  garments,  he  went 


40  TEACHER'S  HANDBOOK   TO   BIBLE  HISTORY. 

to  his  brethren,  and  said :  The  boy  doth  not  appear,  and  whither  shall  I  go  ?  " 
(Chap,  xxxvii.  29,  30).  Ruben  had  been  absent  when  Joseph  was  sold.  He 
was  afraid  to  return  to  his  father  because,  as  the  oldest,  he  would  be  held 
responsible  for  Joseph's  return  home.  "  And  they  took  his  coat  and  dipped 
it  in  the  blood  of  a  kid  which  they  had  killed.  And  the  father  acknowledging 
it  said :  It  is  my  son's  coat,  an  evil  wild  beast  hath  eaten  him,  a  beast  hath 
devoured  Joseph.  And  tearing  his  garments,  he  put  on  sackcloth,  mourning 
for  his  son  a  long  time"  (Chap,  xxxvii.  31,  33,  34). 

D.  Commentary.  —  i.     The    Fifth    Commandment.  —  Joseph's 
brothers  could  not  bear  him.    They  envied  him  because  he  was  pre- 
ferred to  them  by  their  father.    From  envy  came  dislike  and  hatred, 
which  was  carried  so  far  that  they  even  wished  to  kill  their  brother. 
Thus  envy  leads  to  murder.    "  Whosoever  hateth  his  brother  is  a 
murderer"  (I.  John  iii.  15).    What  does  God  forbid  by  this  Fifth 
Commandment  r* 

2.  The  Sins  of  Omission. — Ruben  and  Juda  sinned  less  toward 
Joseph  than  their  brethren.  Juda  in  that  he  suggested  the  sale  of 
Joseph,  that  thus  his  life  might  be  spared.  Ruben  was  absent  at  the 
sale  and  wished  to  save  Joseph  and  return  him  to  his  father.  But 
as  the  oldest  he  should  have  made  a  greater  and  braver  endeavor 
to  save  Joseph  and  return  him  to  Jacob.  But  he  left  this  undone 
through  fear  of  his  brothers,  and  therefore  was  guilty  of  a  sin  of 
omission.  In  how  many  ways  can  we  sin?1 

E.  Moral  Application. — From  small  causes  often  come  great 
effects.    Joseph's  brothers  did  not  control  the  aversion  they  at  first 
felt  for  him,  therefore  the  evil  increased;  they  next  envied,  then 
hated  their  brother,  and  at  last  would  not  even  have  shrunk  from 
murdering  him.    Learn  from  this  to  control  in  your  youth  the  sins 
you  are  most  likely  to  fall  into;  later  they  will  be  more  difficult  to 
overcome,  as  the  evil  will  have  taken  deep  root. 


XXII. — JOSEPH  IN  THE  HOUSE  OF  PUTIPHAR. 

A.  Preparation. — Poor  Joseph  was  now  brought  into  Egypt  and  there 
sold  as  a  slave.  His  new  master  was  named  Putiphar.  We  shall  now  hear 
how  it  fared  with  him. 

B.  Narration. — (a)  Joseph  in  the  House  of  Putiphar.  (b)  The 
Temptation,  (c)  The  False  Accusation  against  Joseph  and  His  Pun- 
ishment. 

co  367-        co  s«- 


JOSEPH  IN   THE  HOUSE   OF  PUTIPHAR.  41 

C  Explanation. — (a)  "And  Joseph  found  favor  in  the  sight  of  his  mas- 
ter, and  ministered  to  him ;  and  being  set  over  all  by  him,  he  governed  the 
house  committed  to  him,  and  all  things  that  were  delivered  to  him  "  (Gen. 
xxxix.  4).  (fr)  Now  the  wife  of  Putiphar  was  a  wicked  woman  and  tried 
her  best  to  tempt  Joseph  to  commit  sin.  Each  time  she  tried  to  tempt  Joseph 
he  rebuked  her  and  would  not  be  tempted.  Finally  she  took  hold  of  Joseph 
and  tried  to  force  him  to  commit  a  sin,  but  he  broke  away  from  her,  leaving 
a  piece  of  his  garment  in  her  hand,  (c)  "  For  a  proof  therefore  of  her  fidelity, 
she  kept  the  garment,  and  showed  it  to  her  husband  when  he  returned  home ; 
and  said :  The  Hebrew  servant  whom  thou  hast  brought  came  to  me  to  abuse 
me.  And  when  he  heard  me  cry,  he  left  the  garment  which  I  held,  and  fled 
out.  His  master  hearing  these  things,  and  giving  too  much  credit  to  his 
wife's  words,  was  very  angry.  And  cast  Joseph  into  the  prison,  where  the 
king's  prisoners-  were  kept,  and  he  was  there  shut  up"  (Gen.  xxxix.  16-20). 
Putiphar  believed  too  readily  the  words  of  his  wife,  without  giving  Joseph 
a  chance  to  prove  his  innocence. 

D.  Commentary. — i.  Joseph's  Virtues,    (a)  His  Piety  and  Fear 
of  the  Lord. — Also  in  his  misfortune  Joseph  remained  pious.    There- 
fore, "The  Lord  was  with  him"  (Gen.  xxxix.  2).   When  Putiphar's 
wife   shamefully   tempted   him  to   commit   a   crime   he   answered 
her,  saying :     "  How,  then,  can  I  do  this  wicked  thing  and  sin 
against  my  God?"    (xxxix.   9).     In   his   piety  and   fear   of  the 
Lord  he  remained  steadfast  against  temptation,    (b)  His  Conscienti- 
ousness and  Diligence. — His  new  duties,  as  slave  to  Putiphar,  Joseph 
fulfilled  conscientiously  and  with  diligence,  so  that  the  possessions 
of  his  master  increased  daily  in  his  hands.    2.  The  Sins  of  Puti- 
phar's Wife. — This  wicked  woman  tried  to  tempt  Joseph  to  commit 
a  great  sin.    If  one  intentionally  tempts  another  to  do  wrong,  one 
gives  scandal.    Of  which  sin,  then,  was  this  woman  guilty?    When 
do  we  scandalize  our  neighbor?    (Under  the  Fifth  Commandment.) 
Scandal  is  a  very  great  sin,  for  he  who  gives  scandal  is  a  minister  of 
Satan  and  a  murderer  of  souls.    But  this  was  not  the  only  sin  of  this 
woman.    She  lied  to  her  husband  in  that  she  accused  Joseph  wrong- 
fully.    In  this  she  accused  Joseph  of  a  sin  of  which  he  was  not 
guilty.    This  is  called  calumny  or  slander.    Which  was  the  second 
sin,  then,  that   Putiphar's  wife  committed?     Who  are  guilty  of 
calumny  or  slander?     (See  Eighth  Commandment.) 

E.  Moral  Application. — Joseph  was  tempted  against  purity,  but 
remained  steadfast.    He  thought,  when  tempted,  of  God,  and  feared 
to  displease  Him  by  sin.    Learn  of  him  to  think  of  God  when  tempted 
against  purity.     Remember  that  His  eye  is  ever  upon  you.     Like 
Joseph,  love  the  virtue  of  purity,  guard  it  as  your  most  precious 


4*  TEACHER'S  HANDBOOK   TO  BIBLE  HISTORY. 

jewel.  It  is  the  most  beautiful  adornment  of  a  beautiful  soul.  "  Oh 
how  beautiful  is  the  chaste  generation!  for  the  memory  thereof  is 
immortal,  because  it  is  known  both  with  God  and  with  men  "  (Wis. 
iv.  i). 

XXIII. — JOSEPH  IN  PRISON. 

A.  Preparation. — That  God  does  not  forsake  His  own  was  proved  in  the 
case  of  Joseph  during  his  imprisonment. 

B.  Narration. — (a)  The  Dreams  of  Two  of  Pharao's  Servants, 
(b)  Interpretation  of  the  dreams,  (c)  Fulfilment  of  the  Interpre- 
tation. 

C  Explanation. — (a)  Pharao,  the  king  of  Egypt,  was  angry  with  his  butler 
and  his  baker,  because  they  had  offended  him,  and  he  had  them  put  into  the 
same  prison  where  Joseph  was  confined.  "  And  they  both  dreamed  a  dream 
the  same  night,  according  to  the  interpretation  agreeing  to  themselves"  (Gen. 
xl.  5).  When  Joseph  asked  them  what  was  the  matter,  as  he  saw  they  were 
sad,  "They  answered:  We  have  dreamed  a  dream,  and  there  is  nobody  to 
interpret  it  to  us.  And  Joseph  said  to  them:  Doth  not  interpretation  belong 
to  God?  Tell  me  what  you  have  dreamed"  (Chap.  xl.  8).  Meaning  when 
dreams  are  from  God,  as  these  were,  the  interpretation  of  them  is  a  gift  of 
God.  "  The  chief  butler  first  told  his  dream :  I  saw  before  me  a  vine,  on 
which  were  three  branches,  which  by  little  and  little  sent  out  buds,  and  after 
the  blossoms  brought  forth  ripe  grapes;  and  the  cup  of  Pharao  was  in  my 
hand ;  and  I  took  the  grapes  and  pressed  them  into  the  cup  which  I  held,  and 
I  gave  the  cup  to  Pharao.  (b)  Joseph  answered:  This  is  the  interpretation 
of  the  dream:  The  three  branches  are  yet  three  days;  after  which  Pharao 
will  remember  thy  service,  and  will  restore  thee  to  thy  former  place,  and 
thou  shalt  present  him  the  cup  according  to  thy  office,  as  before  thou  was 
wont  to  do.  The  chief  baker,  seeing  that  he  had  wisely  interpreted  the 
dream,  said:  I  also  dreamed  a  dream,  that  I  had  three  baskets  of  meal  upon 
my  head;  and  that  in  one  basket,  which  was  uppermost,  I  carried  all  meats 
that  are  made  by  the  art  of  baking,  and  that  the  birds  ate  out  of  it.  Joseph 
answered:  This  is  the  interpretation  of  the  dream:  The  three  baskets  are 
yet  three  days:  After  which  Pharao  will  take  thy  head  from  thee  and 
hang  thee  on  a  cross,  and  the  birds  shall  tear  thy  flesh"  (Chap.  xl.  8-13, 
16-19).  (c)  Now  it  all  happened  as  Joseph  foretold. 

D.  Commentary. — I.  Joseph's  Virtues,  (a)  Piety  and  Trust  in 
God. — Also  in  his  new  misfortune  Joseph  remained  faithful  to  God 
and  murmured  not  against  Him.  Therefore  in  his  prison  God  was 
with  him.  (b)  His  Mercy. — He  had  been  made  keeper  of  his  fellow 
prisoners,  but  was  never  rough  and  hard  toward  them ;  on  the  con- 


JOSEPH'S   ELEVATION.  43 

trary,  he  showed  them  great  sympathy  and  compassion.  Therefore 
when  he  saw  the  troubled  countenances  of  the  butler  and  the  baker 
he  asked  them  in  his  sympathy  (mercy)  why  they  were  sad.  He 
wished  to  comfort  the  sorrowful.  By  what  kind  of  a  good  work  did 
he  wish  to  help  them?  Which  are  the  spiritual  works  of  mercy?1 
(c)  Humility. — Joseph  intended  to  interpret  the  dreams  of  the  two 
servants  for  them,  but  that  they  would  not  think  he  did  it  through 
his  own  power  he  said :  "  Doth  not  interpretation  belong  to  God  ?  " 
(xl.  8).  He  wished  to  give  all  honor  of  the  true  interpretation 
to  God  alone.  In  this  he  proved  his  humility.  What  is  humil- 
ity ?  2.  The  Physical  Evils  in  this  World. — The  pious  Joseph  had  a 
great  deal  to  bear.  Sold  by  his  heartless  brethren,  he  came  as  a  slave 
into  the  house  of  Putiphar.  At  first  it  went  well  with  him  there,  as 
he  had  won  the  affection  of  his  master  by  his  diligence  and  consci- 
entiousness. But  his  good  fortune  was  of  short  duration,  as  the 
wicked  wife  of  Putiphar  through  her  lying  and  slander  caused  the 
innocent  Joseph  to  be  cast  into  prison.  Why  did  God  permit  such 
a  great  misfortune  to  overtake  him?  God  had  great  things  yet  in 
store  for  Joseph.  He  wished  later  to  render  him  great  and  mighty, 
and  that  he  might  not  then  become  proud  and  forgetful  of  God.  God 
allowed  him  to  suffer  that  he  might  grow  in  humility  and  piety  and 
trust  in  God.  So  often  the  just  on  earth  are  allowed  to  suffer  that 
they  may  grow  in  virtue.  They  will  obtain  their  reward,  if  not  in 
this  world,  then  most  certainly  in  the  next.  If  God  takes  care  of 
all  things,  why  is  there  so  much  suffering  ?* 

E.  Moral  Application. — As  the  pious  Joseph  did  not  despair  nor 
murmur  against  God  in  his  misfortunes,  so  must  we  not  murmur  if, 
though  we  deserve  it,  ill  fortune  comas  to  us.  We  must  never  doubt 
God's  goodness  nor  neglect  to  pray  to  Him.  "  As  it  hath  pleased  the 
Lord,  so  is  it  done;  blessed  be  the  name  of  the  Lord  "  (Job  i.  21). 
Trust  in  God  and  rest  assured  that  the  almighty,  infinitely  good,  and 
all  just  God  will  richly  reward  you  for  all  suffering  patiently  en- 
dured. 

XXIV. — JOSEPH'S  ELEVATION. 

A.  Preparation. — At  last  dawned  for  Joseph  the  release  from  his  sufferings. 
God  richly  rewarded  him  for  all  that  he  had  so  patiently  endured ;  and  made 
of  him  a  great  and  mighty  man  in  Egypt. 

B.  Narration.— (a)  Pharao's  Dreams,  (b)  The  Butler's  Re- 
membrance of  Joseph,  (c)  The  Interpretation  of  the  Dreams  by 
Joseph,  (d)  Joseph's  Elevation. 

Ci)  SM.  (a)  aai,  416. 


44  TEACHER'S  HANDBOOK    TO   BIBLE   HISTORY. 

C.  Explanation. —  (a)  "After  two  years  Pharao  had  a  dream.  He  thought 
he  stood  by  the  river,  out  of  which  came  up  seven  kine,  very  beautiful  and 
fat;  and  they  fed  in  marshy  places.  Other  seven  also  came  up  out  of  the 
river,  ill  favored  and  lean  fleshed;  and  they  fed  on  the  very  bank  of  the 
river  in  green  places.  And  they  devoured  them  whose  bodies  were  very 
beautiful  and  well  conditioned.  So  Pharao  awoke.  He  slept  again,  and 
dreamed  another  dream.  Seven  ears  of  corn  came  up  upon  one  stalk  full 
and  fair.  Then  seven  other  ears  sprung  up  thin  and  blasted,  and  de- 
voured all  the  beauty  of  the  former.  Pharao  awaked  after  his  rest.  And 
when  morning  was  come,  being  struck  with  fear,  he  sent  to  all  the  inter- 
preters of  Egypt,  and  to  all  the  wise  men;  and  they  being  called  for,  he  told 
them  his  dream,  and  there  was  not  any  one  that  could  interpret  it"  (Gen. 
xli.  1-8).  Pharao,  in  his  anxiety  to  know  the  meaning  of  his  dreams,  sent 
for  all  the  learned  men  and  all  those  who  could  interpret  dreams  through- 
out Egypt,  but  without  the  desired  result.  (6)  At  length  the  butler, 
whose  dream  Joseph  had  interpreted  and  whom  he  had  asked  to  remem- 
ber him  by  the  king  that  he  might  be  freed  from  prison,  thought  of 
Joseph  whom  he  had  ungratefully  forgotten  for  two  years,  confessed  his 
forgetfulness  to  the  king,  and  told  him  how  a  young  Hebrew  had  interpreted 
his  and  his  fellow  servant's  dream.  (The  descendants  of  Abraham  in  the 
Land  of  Canaan  were  called  Hebrews.)  "Forthwith  at  the  king's  command 
Joseph  was  brought  out  of  the  prison,  and  they  shaved  him,  and  changing 
his  apparel,  brought  him  in  to  him.  And  he  said  to  him:  I  have  dreamed 
dreams,  and  there  is  no  one  that  can  expound  them;  now  I  have  heard  that 
thou  art  very  wise  at  interpreting  them.  Joseph  answered:  Without  me 
God  shall  give  Pharao  a  prosperous  answer.  So  Pharao  told  what  he  had 
dreamed"  (Chap.  xli.  14-17).  (c)  "Joseph  answered:  The  king's  dream 
is  one:  God  hath  shewn  to  Pharao  what  he  is  about  to  do.  The  seven 
beautiful  kine  and  the  seven  full  ears,  are  seven  years  of  plenty;  and  both 
contain  the  same  meaning  of  the  dream.  And  the  seven  lean  and  thin  kine 
that  came  up  after  them,  and  the  seven  thin  ears  that  were  blasted  with  the 
burning  wind,  are  seven  years  of  famine  to  come;  which  shall  be  fulfilled 
in  this  order:  Behold  there  shall  come  seven  years  of  great  plenty  in  the 
whole  land  of  Egypt:  After  which  shall  follow  other  seven  years  of  so 
great  scarcity,  that  all  the  abundance  before  shall  be  forgotten;  for  the 
famine  shall  consume  all  the  land,  and  the  greatness  of  the  scarcity  shall 
destroy  the  greatness  of  the  plenty.  And  for  that  thou  didst  see  the  second 
time  a  dream  pertaining  to  the  same  thing:  it  is  a  token  of  the  certainty, 
and  that  the  word  of  God  cometh  to  pass  and  is  fulfilled  speedily.  Now 
therefore  let  the  king  provide  a  wise  and  industrious  man,  and  make  him 
ruler  over  the  land  of  Egypt"  (Chap.  xli.  25-33).  The  man  appointed 
had  to  be  wise,  that  he  might  take  all  necessary  precautions  to  lay  up 
the  needed  stores  for  use  in  the  time  of  famine,  and  he  had  to  be  in- 
dustrious, so  that  all  parts  of  the  land  throughout  Egypt  might  be  cul- 
tivated, so  as  to  yield  as  quickly  and  as  bountifully  as  possible,  and  this 
was  a  work  that  would  not  brook  delay,  (d)  "  The  counsel  pleased  Pharao 
and  all  his  servants.  And  he  said  to  them:  Can  we  find  such  another  man, 
that  is  full  of  the  spirit  of  God?  He  said  therefore  to  Joseph:  Seeing 


JOSEPH'S    ELEVATION.  45 

God  hath  shewn  thee  all  that  them  hast  said,  can  I  find  one  wiser  and  one 
like  unto  thee?  Thou  shalt  be  over  my  house,  and  at  the  commandment 
of  thy  mouth  all  the  people  shall  obey;  only  in  the  kingly  throne  will  I  be 
above  thee"  (Chap.  xli.  37-40).  In  this  Pharao  wished  to  explain  that, 
though  he  should  remain  king,  Joseph  next  to  him  would  be  the  greatest 
man  in  Egypt.  "And  again  Pharao  said  to  Joseph:  Behold,  I  have  ap- 
pointed thee  over  the  whole  land  of  Egypt.  And  he  took  his  ring  from  his 
own  hand,  and  gave  it  into  his  hand;  and  he  put  upon  him  a  robe  of  silk, 
and  put  a  chain  of  gold  about  his  neck"  (Chap.  xli.  41,  42).  The  ring 
that  the  king  gave  Joseph  bore  his  own  seal  and  name.  Whoever  possessed 
this  seal  ring  could  in  the  name  of  the  king  give  commands.  "  And  he 
made  him  go  up  into  his  second  chariot,  the  crier  proclaiming  that  all  should 
bow  their  knee  before  him,  and  that  they  should  know  he  was  made  gov- 
ernor over  the  whole  land  of  Egypt.  And  the  king  said  to  Joseph :  I  am 
Pharao;  without  thy  commandment  no  man  shall  move  hand  or  foot  in  all 
the  land  of  Egypt.  And  he  turned  his  name  and  called  him  in  the  Egyptian 
tongue  The  Saviour  of  the  World"  (Chap.  xli.  43-45). 

D.  Commentary. — i.  The  Ruling  of  Divine  Providence. — How 
wonderfully  God  led  Joseph !  It  seemed  as  if  He  had  quite  forgotten 
and  forsaken  him.  But  He  intended  him  for  higher  things,  and 
arranged  all  things  for  the  carrying  out  of  that  purpose.  Thus  God 
ever  watches  over  and  governs  the  world,  and  this  we  call  the 
divine  Providence.  The  ruling  of  divine  Providence  throughout 
Joseph's  career  we  will  now  consider  in  separate  parts.  Joseph  was 
sold  and  later  imprisoned.  His  brothers  and  Pu^phar's  wife  did 
him  great  injury;  he  was  obliged  to  suffer  injustice.  God  allowed 
the  evil ;  that  is,  the  physical  evil,  because  He  knew  how  to  turn  it 
into  good.  If  God  ordains  and  governs  all  things  in  the  world,  why 
do  physical  evils  come  upon  us  ?  Does  He  wish  this  ?  "  You  thought 
evil  against  me,  but  God  turned  it  into  good  "  (Gen.  1.  20).  Now  we 
shall  see  how  God  turned  evil,  that  from  it  good  might  come.  Be- 
cause Joseph  was  put  into  prison  he  came  in  contact  with  the  two 
servants  of  Pharao,  and  thus  was  enabled  to  interpret  their  dreams. 
The  ungrateful  butler,  in  his  own  good  fortune,  forgot  the  innocent 
Joseph,  and  it  seemed  as  if  the  latter  must  languish  the  remainder 
of  his  days  in  prison.  Then  God  gave  dreams  to  the  king,  and 
allowed  none  of  the  wise  men  the  power  to  interpret  them ;  therefore 
the  butler  was  again  put  in  mind  of  Joseph,  and  this  led  to  his 
release  and  good  fortune.  How  wonderful  is  the  ruling  of  divine 
Providence !  What  does  God  continually  do  for  the  world  ? 

2.  Joseph  a  Figure  of  Christ. — Joseph  was  one  of  the  most  beauti- 
ful figures  of  the  Messias.  Joseph  was  the  well  beloved  son  of 


46  TEACHER'S  HANDBOOK   TO   BIBLE  HISTORY. 

Jacob,  his  father ;  Christ  is  the  well  beloved  son  of  God,  His  father. 
Joseph  was  envied,  hated,  maltreated,  and  sold  by  his  brethren  for 
twenty  pieces  of  silver.  Christ  was  envied,  hated,  and  maltreated  by 
the  Jews,  his  brethren,  and  betrayed  and  sold  by  Judas  for  thirty 
pieces  of  silver.  Joseph  is  condemned  for  a  crime  of  which  he  is  in- 
nocent ;  Our  Saviour  is  condemned  for  crimes  of  which  He  is  inno- 
cent. Joseph  is  found  in  prison  with  two  criminals ;  he  announces  to 
one  his  pardon,  to  the  other  his  punishment.  Christ  is  placed  on  the 
cross  between  two  malefactors.  He  promises  heaven  to  the  penitent 
one,  and  leaves  the  impenitent  onfc  to  his  perdition.  Joseph  passes 
from  prison  to  the  throne  of  Pharao ;  Christ  passes  from  the  prison 
of  the  tomb  to  the  throne  of  God.  Joseph  was  made  governor  of 
Egypt  and  hailed  as  the  "  Saviour  of  the  World,"  and  all  knees 
bent  before  him.  Christ  is  King  of  th£  World,  and  bears  a  name 
holy  above  all  names.  "  In  the*  name  of  Jesus  e1  very  knee  shall  bow, 
of  those  that  are  in  heaven,  on  earth,  and  under  the  earth " 
(Phil.  ii.  10). 

E.  Moral  Application. — Think  of  Joseph  when  you  are  tempted 
to  evil.  Learn  also  of  him  to  forgive  your  enemies ;  to  "  do  good 
to  them  that  hate  you,  and  pray  for  them  that  persecute  and  calum- 
niate you:  that  you  may  be  the  children  of  your  Father  who  is  in 
heaven  "  (Matt.  v.  44,  45). 

XXV.— THE  FAMINE  IN  EGYPT. 

A.  Preparation. — The  dreams  of  Pharao  came  true  according  to  Joseph's 
interpretation.    After   the   seven   years   of  plenty   came   the   famine,   which 
reached  as  far  as  Canaan.    Therefore  Jacob  sent  his  son*  to  Egypt  to  buy 
supplies. 

B.  Narration. — (a)  The  famine  in  Egypt,     (b)  The  famine  in 
Canaan,    (c)  The  meeting,     (d)  Arrival  at  their  father's. 

C.  Explanation — (a)  The  seven  years  of  scarcity  which  Joseph  had  fore- 
told began  to  come,  and  the  famine  prevailed  in  the  whole  world,  but  there 
was  bread  in  all  the  land  of  Egypt.   And  when  there  also  they  began  to  be 
famished,  the  people  cried  to  Pharao  for  food.    And  he  said  to  them:  Go  to 
Joseph ;  and  do  all  that  he  shall  say  to  you.    And  the  famine  increased  daily 
in  all  the  land,  and  Joseph  opened  all  the  barns,  and  sold  to  the  Egyptians, 
for  the  famine  had  oppressed  them  also  (Gen.  xli.  54,  55,  56).   Joseph  had 
stored  in  the  barns  all  the  grain  that  had  been  saved  during  the  years  of 
plenty,  and  this  was  now  sold  to  the  people  to  make  into  bread.    Jacob  said 
to  his  sons,  "  I  have  heard  that  wheat  is  sold  in  Egypt :  go  ye  down,  and  buy 
us  necessaries,  that  we  may  live,  and  not  be  consumed  with  want"    (b)  So 


THE  FAMINE  IN  EGYPT.  47 

the  ten  brethren  of  Joseph  went  down  to  buy  corn  in  Egypt  While  Benjamin 
was  kept  at  home  by  Jacob,  who  said  to  his  brethren:  Lest  perhaps  he  take 
any  harm  in  the  journey  (Gen.  xlii.  2-5).  Owing  to  what  he  thought 
had  happened  to  Joseph,  Jacob  was  afraid  to  trust  Benjamin,  his  young- 
est son,  out  of  his  sight,  (c)  They  came  into  Egypt  and  bowed  down  before 
Joseph,  who  was  governor  in  the  land.  "  And  though  he  knew  his  brethren, 
he  was  not  known  by  them  (xlii.  8).  During  the  twenty-two  years  he 
had  been  in  Egypt  he  had  greatly  changed.  "And  remembering  the  dreams, 
which  formerly  he  had  dreamed,  he  said  to  them:  You  are  spies.  You  come 
to  view  the  weaker  part  of  the  land"  (xlii.  9).  He  thought  of  that  dream 
especially  in  which  the  sheaves  of  his  brothers  bowed  down  before  his  sheaf. 
He  called  them  spies  in  order  to  test  them.  He  wished  to  see  if  they  had 
become  better.  They  told  him  who  they  were  and  that  one  brother  was  not 
living,  and  one,  the  youngest,  had  been  left  at  home.  Joseph  said,  "  Send 
one  of  you  to  fetch  him,  and  you  shall  be  in  prison  till  what  you  have  said 
be  proved,  whether  it  be  true  or  false.  So  he  put  them  in  prison  three  days" 
(xlii.  16,  17).  He  imprisoned  them,  not  for  revenge,  but  that  they  might 
think  over  the  past,  the  wrong  they  had  done  to  him,  and  repent  of  their 
sin.  He  held  one  of  the  brothers  as  a  pledge,  but  the  others  he  brought  out 
of  prison,  and  he  spoke  to  them  saying:  "  Bring  your  youngest  brother  to  me, 
that  I  may  find  your  words  to  be  true,  and  you  may  not  die."  They  did  as  he 
had  said.  And  they  talked  one  to  another :  "  We  deserve  to  suffer  these  things, 
because  we  have  sinned  against  our  brother,  seeing  the  anguish  of  his  soul, 
when  he  besought  us  and  we  would  not  hear :  therefore  is  this  affliction  come 
upon  us."  And  Ruben,  one  of  them,  said :  "  Did  not  I  say  to  you :  Do  not 
sin  against  the  boy;  and  you  would  not  hear  me?  Behold  his  blood  is  re- 
quired. And  they  knew  not  that  Joseph  understood,  because  he  spoke  to 
them  by  an  interpreter"  (xlii.  20-23).  Joseph  did  not  speak  &  them  in  the 
Hebrew  tongue,  but  had  what  he  said  translated  to  them  by  an  interpreter; 
thus  they  knew  not  that  he  understood  all  that  they  spoke.  "  And  he  turned 
himself  away  a  little  while  and  wept"  (xlii.  24).  Their  words  had  made 
known  to  Joseph  that  they  had  thought  over  and  come  to  the  knowledge  of 
their  sin,  and  he  wept  in  holy  joy  at  the  improvement  in  his  brethren.  "  And 
taking  Simeon,  and  binding  him  in  their  presence,4he  commanded  his  servants 
to  fill  their  sacks  with  wheat,  and  to  put  every  man's  money  again  in  their 
sacks,  and  to  give  them  besides  provisions  for  the  way:  and  they  did  so" 
(xlii.  25).  Joseph  retained  one  of  them  as  a  pledge  that  the  others  might 
return,  and  he  chose  Simeon  because,  as  the  eldest,  he  was  the  most  guilty. 
"But  they  having  loaded  their  asses  with  the  corn  went  their  way.  And 
one  of  them,  opening  his  sack  to  give  his  beast  provender  in  the  inn,  saw 
the  money  in  the  sack's  mouth.  And  said  to  his  brethren:  My  money  is 
given  me  again;  behold  it  is  in  the  sack.  And  they  were  astonished  and 
troubled,  and  said  one  to  another:  What  is  this  that  God  hath  done  unto  us?" 
(xlii.  28).  Joseph  had  the  money  replaced  in  their  bags  because  he  did  not 
wish  to  take  pay  from  his  father  and  his  brethren.  They  were  afraid  when 
they  found  it,  lest,  it  being  known,  they  might  be  taken  as  thieves  while 
they  were  yet  in  Egypt,  (d)  And  they  came  to  Jacob  their  father  in  the 
Land  of  Canaan,  and  they  told  him  all  things  that  had  befallen  them 
(xlii.  29). 


48  TEACHER'S  HANDBOOK   TO   BIBLE   HISTORY. 

D.  Commentary. — Works  of  mercy.    Joseph  spoke  severely  to 
his  brethren,  and  placed  them  in  prison,  to  bring  them,  by  the  means 
of  affliction,  to  a  sense  of  their  former  sin  and  a  sincere  repentance 
for  it.    To  admonish  sinners,  to  bring  them  to  a  knowledge  of  their 
guilt  and  to  sincere  repentance,  thereby  helping  them  to  lead  better 
lives,  is  one  of  the  spiritual  works  of  mercy.      Of  which  other 
spiritual  work  of  mercy  have  we  already  spoken?    Which  are  the 
spiritual  works  of  mercy?1   Joseph  did  not  wish  to  accept  pay  for 
the  provisions  that  were  to  satisfy  the  hunger  of  his  father  and 
brethren.    He  considered  it  as  his  duty  to  feed  the  hungry.    This 
is  one  of  the  corporal  works  of  mercy.     Which  are  the  corporal 
works  of  mercy  T  The  physical  evils  in  the  world.  Joseph's  brothers, 
though  innocent  of  the  charge  against  them,  were  thrown  into 
prison.     God  allowed  this  suffering  to  come  upon  them,  through 
Joseph,  that  they  might  mend  their  ways.    There  is  suffering  in  the 
world,  that  the  sinner  may  mend  his  ways  and  not  be  forever  lost 
For  what  other  reason  ?    If  God  takes  care  of  all  things,  why  is  there 
so  much  suffering? 

E.  Moral  Application. — Hunger  is  a  suffering.    And  we  must, 
according  to  God's  command,  feed  the  hungry.    Learn  to  be  gen- 
erous and  unselfish;  deny  yourselves  that  you  may  help  those  who 
are  in  want.    Remember  that  what  you  do  for  the  least  of  God's 
creatures  you  are  doing  for  Him,  and  He  will  richly  repay  you. 


XXVI. — SECOND  JOURNEY  TO  EGYPT. 

A.    Preparation. — When  the  provisions,  which  the  brothers  of  Joseph  had 
taken  to  Canaan,  were  consumed  they  again  journeyed  to  Egypt 

B.  Narration. — (a)   Preparation  for  the  journey,     (b)  Arrival 
in  Egypt  and  the  fear  of  the  brethren,     (c)  The  meeting,     (d)  The 
repast. 

C.  Explanation.— (a)  "  In  the  meantime  the  famine  was  heavy  upon  all  the 
land.    And  when  they  had  eaten  up  all  the  corn,  which  they  had  brought 
out  of  Egypt,  Jacob  said  to  his  sons:  Go  again  and  buy  us  a  little  food. 
Juda  answered:  The  man  declared  unto  us  with  the  attestation  of  an  oath, 
saying:  You  shall  not  see  my  face,  unless  you  bring  your  youngest  brother 
with  you.    If,  therefore,   thou  wilt  send  him  with  us,  we  will  set  out  together, 
and  will  buy  necessaries  for  thee.     And  Juda  said  to  his  father:  Send  the 

(i)  aaa.  (2)  223. 


SECOND   JOURNEY.  TO    EGYPT.  49 

boy  with  me,  that  we  may  set  forward,  and  may  live :  lest  both  we  and  our 
children  perish"  (Gen.  xlii.  1-4,  8).  The  brothers  were  afraid  to  return 
without  Benjamin  lest  they  be  taken  for  spies  and  be  put  to  death.  Jacob 
was  loth  to  part  with  Benjamin,  fearing  that  something  might  happen  to 
him  on  the  way.  Juda  promised  to  be  responsible  for  his  safe  return, 
saying,  "  I  take  the  boy  upon  me,  require  him  at  my  hands.  Unless  I  bring 
him  again,  and  restore  him  to  thee,  I  will  be  guilty  of  sin  against  thee  forever  " 
(xliii.  9).  "Then  Israel  said  to  them:  If  it  must  needs  be  so,  do  what  you 
will;  take  of  the  best  fruits  of  the  land  in  your  vessels,  and  carry  down 
presents  to  the  man,  a  little  balm,  and  honey,  and  storax,  myrrh,  turpentine 
and  almonds.  And  take  with  you  double  money,  and  carry  back  what  you 
found  in  your  sacks,  lest  perhaps  it  was  done  by  mistake.  And  take  also 
your  brother  and  go  to  the  man.  And  may  my  Almighty  God  make  him 
favorable  to  you;  and  send  back  with  you  your  brother,  whom  he  keepeth, 
and  this  Benjamin:  and  as  for  me  I  shall  be  desolate  without  children" 
(xliii.  11-14). 

(b)  "  So  the  brothers  took  the  presents  and  double  money  and  Benjamin, 
and  went  down  into  Egypt  and  stood  before  Joseph.  And  they  were  very 
much  afraid.  Said  one  to  another:  Because  of  the  money,  which  we  carried 
back  the  first  time  in  our  sacks,  we  are  brought  in:  that  he  may  bring  upon 
us  a  false  accusation,  and  by  violence  make  slaves  of  us  and  our  asses" 
(xliii.  15,  18).  The  steward  had  taken  them  into  the  house,  and  they  told 
him  of  the  money  they  had  found  in  their  sacks.  He  told  them  to  be  at 
peace  and  not  to  fear,  and  he  brought  Simeon  out  to  them.  "And  having 
brought  them  into  the  house  he  brought  water,  and  they  washed  their  feet, 
and  he  gave  provender  to  their  asses.  But  they  made  ready  the  presents 
to  give  Joseph  when  he  would  come  at  noon:  for  they  had  heard  that  they 
should  eat  bread  there"  (xliii.  24,  25).  Joseph  was  very  friendly  this  time 
to  his  brethren,  especially  because  they  had  complied  with  his  desire  and 
brought  Benjamin,  (c)  Then  Joseph  came  into  his  house,  and  they  offered 
him  the  presents,  holding  them  in  their  hands;  and  they  bowed  down  with 
their  face  to  the  ground.  But  he,  courteously  saluting  them  again,  asked 
them,  saying:  Is  the  old  man,  your  father,  in  health,  of  whom  you  told  me? 
Is  he  yet  living?"  (xliii.  27,  28).  This  question  of  Joseph's  showed  the 
great  love  he  bore  to  his  father.  "And  Joseph,  lifting  up  his  eyes,  saw 
Benjamin  his  brother,  by  the  same  mother,  and  said:  Is  this  your  young 
brother  of  whom  you  told  me?  And  he  said:  God  be  gracious  to  thee,  my 
son.  And  he  made  haste  because  his  heart  was  moved  upon  his  brother, 
and  tears  gushed  out;  and  going  into  his  chamber  he  wept"  (xliii.  29,  30). 
He  was  moved  to  tears  seeing  Benjamin,  who  was  little  more  than  an  infant 
when  he  had  last  seen  him,  before  he  was  sold.  (<f)  "And  when  he  had 
washed  his  face,  coming  out  again,  he  refrained  himself,  and  said :  Set  bread 
on  the  table"  (xliii.  31).  He  had  washed  his  face  so  that  his  brothers  would 
not  notice  that  he  had  been  weeping.  "They  sat  before  him,  the  first-born 
according  to  his  birthright,  and  the  youngest  according  to  his  age.  And  they 
wondered  very  much"  (xliii.  33).  They  wondered,  that  is,  they  were  aston- 
ished that  Joseph  should  know  their  ages  and  how  to  place  them  accordingly. 
"Taking  the  messes  which  they  received  of  him:  and  the  greater  mess 
came  to  Benjamin,  so  that  it  exceeded  by  five  parts.  And  they  drank  and 


5° 


TEACHER'S  HANDBOOK   TO   BIBLE  HISTORY. 


were  merry  with  him"  (xliii.  34).  Joseph  increased  Benjamin's  share  that 
he  might  prove  his  brethren  and  find  whether  they  envied  Benjamin  as  once 
they  had  envied  him. 

D.  Commentary. — Joseph's    Virtues.      (a)    His    love    for    his 
parents.     The  first  question  Joseph  put  to  his  brethren  concerned 
his  father.    He  asked  if  he  were  still  alive  and  well.    Joseph  had 
great  love  for  his  father,  and  his  welfare  was  nearest  his  heart.    By 
what  commandment  are  we  told  that  we  must  love  our  parents? 
What  is  the  fourth  commandment?    What  does  God  command  by 
the  fourth  commandment?1  When  do  children  sin  against  the  love 
they  owe  their  parents?2    (b)   Brotherly  love.     How  much  Joseph 
loved  his  brethren  is  especially  shown  in  his  meeting  with  Benjamin. 
He  had  not  seen  him  for  twenty-two  years,  not  since  he  had  been 
very  small,  but  was  so  touched  at  meeting  him  again  that  he  shed 
tears  of  love  and  joy.    God  wants  us  to  love  one  another.    This  He 
commands  us  in  the  second  of  the  chief  commandments.    How  does 
God  command  us  to  love  our  neighbor?      The  duty  of  making 
restitution.    Jacob  gave  his  sons  to  take  back  with  them  the  money 
that  they  had  found  in  their  sacks,  "  Lest  perhaps  It  was  done  by 
mistake."     Then  they  would  have  been  ill-gotten  goods,  which  it 
would  have  been  their  duty  to  restore  to  their  owner.    What  must 
we  do  when  we  have  ill-gotten  goods,  or  have  unjustly  injured 
our  neighbor  ?8 

E.  Moral  Application. — Learn   from  Jacob  to  conscientiously 
return  whatever  belongs  to  your  neighbor.     No  matter  how  small, 
even  a  pencil  or  a  penholder,  return  it  to  its  owner.    The  gate  of 
heaven  is  small  and  narrow,  and  no  one  may  enter  who  has  kept 
ill-gotten  goods.    Be  ever  honest  and  just.     "  Honesty  is  the  best 
policy." 


XXVII. — JOSEPH  TESTS  His  BROTHERS  AND  MAKES  HIMSELF 

KNOWN. 

A.  Preparation. — After  the  repast  Joseph  wished  again  to  assure  him- 
self that  his  brothers  had  really  become  converted.  Therefore  he  once  more 
tested  them,  and  being  convinced  of  their  change  of  heart  he  made  himself 
known. 

B.  Narration. — (a)  The  silver  cup.  (b)  The  cup  in  Benjamin's 
sack,  (c)  Juda  wishes  to  make  himself  bondman  for  his  brother. 
(d)  The  comforting  of  the  brethren  and  their  return  home. 

CO  362.          GO  365          (3)  376. 


JOSEPH  TESTS  HIS  BROTHERS.  51 

C.  Explanation. —  (a)  "And  Joseph  commanded  the  steward  of  his  house, 
saying:  Fill  their  sacks  with  corn,  as  much  as  they  can  hold;  and  put  the 
money  of  every  one  in  the  top  of  his  sack.  And  in  the  mouth  of  the  younger*  s 
sack  put  my  silver  cup,  and  the  price  which  he  gave  for  the  wheat.  And  it 
was  so  done.  And  when  they  were  now  departed  out  of  the  city,  and  had 
gone  forward  a  little  way,  Joseph  sending  for  the  steward  of  his  house  said : 
Arise  and  pursue  after  the  men:  and  when  thou  hast  overtaken  them,  say 
to  them:  Why  have  you  returned  evil  for  good?"  (xliv.  I,  2,  4).  (Joseph 
had  showed  them  much  kindness  and  had  invited  them  to  his  repast,  and 
was  this  the  way  they  had  rewarded  him?)  "The  steward  did  as  com- 
manded him.  And  when  he  had  overtaken  them,  he  spoke  to  them  the  same 
words.  And  they  answered:  Why  doth  our  lord  speak  so,  as  though  thy 
servants  had  committed  so  heinous  a  crime?  The  money  that  we  found  in 
the  top  of  our  sacks  we  brought  back  to  thee  from  the  Land  of  Canaan: 
how,  then,  should  it  be  that  we  should  steal  out  of  thy  lord's  house  gold  or 
silver?  With  whomsoever  of  thy  servants  shall  be  found  that  which  thou 
seekest,  let  him  die  and  we  will  be  the  bondmen  of  thy  lord"  (xliv.  6-9). 
So  confident  were  they  that  the  cup  could  not  be  found  in  their  sacks  that 
they  willingly  offered  to  die  if  it  should  be  found  with  them.  "  And  he  said 
to  them:  Let  it  be  according  to  your  sentence:  with  whomsoever  it  shall  be 
found,  let  him  be  my  servant,  and  you  shall  be  blameless.  (&)  Then  they 
speedily  took  down  their  sacks  to  the  ground,  and  every  man  opened  his 
sack.  When  he  had  searched  all  he  found  the  cup  in  Benjamin's  sack. 
Then  they  rent  their  garments,  and  loading  their  asses  again  returned  into 
the  town"  (xliv.  10-13).  They  rent,  that  is,  tore  their  garments  as  a  sign 
of  their  great  distress.  "  And  Juda  at  the  head  of  his  brethren  went  in  to 
Joseph  (for  he  was  not  yet  gone  out  of  the  place),  and  they  altogether  fell 
down  before  him  on  the  ground.  And  he  said  to  them :  Why  would  you  do 
so?  Know  you  not  that  there  is  no  one  like  me  in  the  science  of  divining?" 
(xliv.  14,  15).  They  fell  down  before  him,  that  was  to  show  that  they 
humbled  themselves  and  begged  for  his  mercy.  "He  said  to  them  why 
would  you  do  so?"  That  is,  why  did  you  take  my  cup?  This  was  a  most 
important  question,  as  the  answer  would  prove  to  Joseph  whether  his 
brothers  had  really  changed  in  heart  If  they  were  as  wicked  as  formerly 
they  would  not  hesitate  to  throw  all  the  blame  on  Benjamin  in  order  that 
they  might  save  their  own  lives.  "And  Juda  said  to  him:  What  shall  we 
answer,  my  lord?  Or  what  shall  we  say?  God  hath  found  out  the  iniquity 
of  thy  servants:  behold,  we  are  all  bondmen  to  my  lord,  both  we  and  he 
with  whom  the  cup  was  found"  (xliv.  16).  By  this  answer  Juda  wished  to 
make  known  not  that  Benjamin  had  committed  a  fault,  but  that  they  all 
had  been  guilty  in  the  sight  of  the  Lord,  and  that  now  God  punished  them 
by  this  inexplicable  misfortune.  This  shows  that  he  humbly  acknowledged 
and  repented  his  past  sin  against  Joseph,  and  felt  that  he  and  his  brethren 
deserved  to  be  punished  for  it  Having  declared  that  the  one  with  whom 
the  cup  should  be  found  should  die,  they  wished  to  remain  as  slaves  in  order 
that  Benjamin  might  be  spared.  "Joseph  answered:  God  forbid  that  I 
should  do  so  (that  is,  accept  you  all  as  slaves)  :  he  that  stole  the  cup,  he 
shall  be  my  bondman:  and  go  you  away  free  to  your  father"  (xliv.  17). 
This  was  the  last  test  Joseph  made.  He  wished  to  see  if  they  would  will- 


52  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

ingly  allow  their  youngest  brother  to  remain  as  a  slave.  "  Then  Juda,  com- 
ing nearer,  said  boldly:  I  beseech  thee,  my  lord,  let  thy  servant  speak  a 
word  in  thy  ear,  and  be  not  angry  with  thy  servant:  for  after  Pharao  thou 
art  my  lord,  thou  didst  ask  thy  servants  the  first  time:  Have  you  a  father 
or  a  brother?  And  we  answered  thee,  my  lord:  We  have  a  father,  an  old 
man,  and  a  young  boy,  that  was  born  in  his  old  age;  whose  brother  by  the 
mother  is  dead:  and  he  alone  is  left  of  his  mother,  and  his  father  loveth 
him  tenderly,  (c)  Therefore  thy  servant  will  stay  instead  of  the  boy  in  the 
service  of  my  lord,  and  let  the  boy  go  up  with  his  brethren.  For  I  can  not 
return  to  my  father  without  the  boy,  lest  I  be  a  witness  of  the  calamity  that 
will  oppress  my  father"  (xliv.  18-20,  33,  34).  (d)  Joseph  now  knew 
that  his  brethren  were  indeed  converted.  "Joseph  could  no  longer  refrain 
himself  before  many  that  stood  by:  whereupon  he  commanded  that  all 
should  go  out,  and  that  no  stranger  be  present  at  their  knowing  one  another. 
And  he  lifted  up  his  voice  with  weeping,  which  the  Egyptians  and  all  the 
house  of  Pharao  heard.  And  he  said  to  his  brethren:  I  am  Joseph,  is  my 
father  yet  living?  His  brethren  could  not  answer  him,  being  struck  with 
fear"  (xlv.  1-3).  Joseph  wished  all  the  strangers  to  depart  that  his  brethren 
might  not  feel  ashamed  before  them.  The  brothers  now  feared  lest  Joseph 
should  seek  for  vengeance.  "And  he  said  mildly  to  them:  Come  nearer  to 
me.  And  when  they  were  come  near  him,  he  said:  I  am  Joseph,  your 
brother,  whom  you  sold  into  Egypt.  Make  haste,  and  go  ye  up  to  my  father, 
and  say  to  him:  Thus  saith  thy  son  Joseph:  God  hath  made  me  lord  of  the 
whole  land  of  Egypt.  Come  down  to  me;  linger  not.  And  falling  upon 
the  neck  of  his  brother  Benjamin,  he  embraced  him  and  wept.  And  Benjamin 
in  like  manner  wept  also  on  his  neck.  And  Joseph  kissed  all  his  brethren, 
and  wept  upon  every  one  of  them:  after  which  they  were  emboldened  to 
speak  to  him"  (xlv.  4,  9,  14,  15).  (e)  "So  he  sent  away  his  brethren,  and 
at  their  departing  said  to  them:  Be  not  angry  on  the  way  (that  is,  quarrel 
not  as  to  whose  was  the  greater  guilt  concerning  Joseph).  And  they  went 
up  out  of  Egypt  and  came  into  the  Land  of  Canaan  to  their  father  Jacob" 
(xlv.  24,  25). 

D.  Commentary. — i.  Joseph's  Virtues,  (a)  His  parental  love. 
As  soon  as  Joseph  had  made  himself  known  he  again  asked  for 
news  of  his  father.  This  was  a  proof  of  his  great  love  for  his  father. 
His  peaceableness.  He  took  no  revenge  upon  his  brethren,  but  tried 
to  comfort  them  by  saying  that  God  had  sent  him  to  Egypt.  Then 
he  embraced  them  all  to  show  by  the  kiss  of  peace  that  he  had  en- 
tirely forgiven  them.  2.  The  Ruling  of  Divine  Providence.  "  Not 
by  your  counsel  was  I  sent  hither,  but  by  the  will  of  God  "  (xlv.  8). 
Herein  Joseph  acknowledges  that  the  events  of  his  life  were  accord- 
ing to  the  will  of  God.  "You  thought  evil  against  me;  but  God 
turned  it  into  good"  (1.  20).  The  great  wrong  done  to  Joseph 
by  his  brethren  was  turned  by  God  into  good.  I.  Joseph  was  tried  in 
the  virtues  of  humility  and  confidence  in  God,  and  was  found  stead- 
fast; thus  he  was  prepared  for  his  exaltation.  2.  The  Egyptians,  as 


JACOB  JOURNEYING  TO  EGYPT. 


53 


well  as  his  own  father  and  brethren  were  saved  from  starvation  dur- 
ing the  famine ;  and,  3.  Joseph's  brethren  were  converted  into  better 
men.  What  does  God  continually  do  for  the  world?  What  do  we 
call  God's  supreme  care  in  preserving  and  governing  the  world? 
If  God  takes  care  of  all  things,  why  is  there  so  much  suffering  ? 

E.  Moral  Application. — Learn  from  Joseph  to  love  peace,  to  be 
reconciled  to  all,  even  those  who  have  wronged  you  and  caused  you 
suffering.  Peaceableness  is  one  of  the  most  beautiful  virtues  of 
the  Christian  life.  The  more  readily  we  forgive  our  neighbor,  the 
more  readily  will  God  forgive  us.  "  To  forgive  injuries  and  to  bear 
wrongs  patiently  "  are  two  of  the  most  beautiful  spiritual  works  of 
mercy.  Never  return  evil  for  evil ;  forgive  and  pray  for  those  who 
have  offended  you.  Think  of  those  sublime  words  of  Christ  while 
dying  on  the  cross,  "  Father,  forgive  them,  for  they  know  not  what 
they  do"  (Luke  xxiii.  34). 

XXVIII. — JACOB  JOURNEYING  TO  EGYPT. 

A.  Preparation. — Jacob  could  not  at  first  believe  that  his  son  Joseph  was 
alive  and  a  mighty  ruler  in  Egypt  Only  after  showing  him  the  rich  gifts 
Joseph  had  sent  could  his  sons  finally  convince  him.  Then  he  no  longer 
wished  to  remain  in  Canaan.  His  love  for  Joseph  drew  him  to  Egypt 

B.  Narration — (a)   The  joyful  tidings,     (b)   Jacob's  sacrifice 
and  God's  promise,     (c)   Meeting  between  father  and  son.     (d) 
And  the  settling  of  his  family  in  Gessen. 

C.  Explanation,    (a)    "And  they  told  him   saying:    Joseph   thy  son  is 
living:  and  he  is  ruler  in  all  the  land  of  Egypt.     Which  when  Jacob  heard 
he  awakened,  as  it  were,  out  of  a  deep  sleep,  yet  did  not  believe  them" 
(Gen  xlv.  26).    Jacob  had  grieved  during  twenty-three  years  over  Joseph's 
death,  and  now  he  learns  from  his  sons  that  Joseph  was  not  dead.  It  seemed  to 
Jacob  as  if  he  had  slept  and  dreamed  a  dread  dream  of  Joseph's  death. 
"They,  on  the  other  side,  told  the  whole  order  of  the  thing.    And  when  he 
saw  the  wagons  and  all  that  had  been  sent,  his  spirit  revived"   (xlv.  27). 
He  was  happy,  being  convinced  of  the  truth  of  their  tidings.    "  And  he  said : 
It  is  enough  for  me,  if  Joseph  my  son  be  yet  living:  I  will  go  and  see  him 
before  I  die"    (xlv.  28).     It  was  enough  to  know  that  his  son  lived,  that 
was  the  main  thing — his  position,  his  wealth,  his  power  were  but  secondary 
considerations.     (&)   And  Israel,  taking  his  journey  with  all  that  he  had, 
came  to  the  well  of  the  oath,  and  killing  victims  there  to  the  God  of  his 
father  Isaac"   (xlvi.   i).     Jacob  wished  first  to  offer  sacrifice  and  pray  to 
God  that  he  might  know  His  will  and  know  if  he  were  doing  right  in  leaving 
the  land  which  God  had  given  to  him  and  to  his  descendants.     "He  heard 


54  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

him  by  a  vision  in  the  night  calling  him,  and  saying  to  him:  Jacob,  Jacob. 
And  he  answered  him:  Lo,  here  I  am.  God  said  to  him:  I  am  the  most 
mighty  God  of  thy  father;  fear  not,  go  down  into  Egypt,  for  I  will  make 
a  great  nation  of  thee  there.  I  will  go  down  with  thee  thither,  and  will 
bring  thee  back  again  from  thence :  Joseph  also  shall  put  his  hands  upon  thy 
eyes.  And  Jacob  rose  up  from  the  well  of  the  oath :  and  his  sons  took  him 
up,  with  their  children  and  wives,  in  the  wagons  which  Pharao  had  sent  to 
carry  the  old  man"  (xlvi.  2-5). 

(c)  "And  he  sent  Juda  before  him  to  Joseph,  to  tell  him;  so  that  he  should 
meet  him  in  Gessen.  And  when  he  was  come  thither,  Joseph  made  ready 
his  chariot,  and  went  up  to  meet  his  father  in  the  same  place:  and  seeing 
him,  he  fell  upon  his  neck,  and  embracing  him  wept.  And  the  father  said  to 
Joseph:  Now  shall  I  die  with  joy,  because  I  have  seen  thy  face  and  leave 
thee  alive"  (xlvi.  28-30).  (d)  "After  this  Joseph  brought  his  father  to  the 
king,  and  presented  him  before  him:  and  he  blessed  him.  And  being  asked 
by  him:  How  many  are  the  days  of  the  years  of  thy  life?  He  answered: 
The  days  of  my  pilgrimage  are  a  hundred  and  thirty  years,  few  and  evil, 
and  they  are  not  come  up  to  the  days  of  the  pilgrimage  of  my  father's.  And 
blessing  the  king  he  went  out  But  Joseph  gave  land  to  his  father  and  his 
brethren  in  Egypt,  in  the  best  place  in  Ramesses,  as  Pharao  had  commanded. 

D.  Commentary. — i.  Joseph's  Virtues.     The  love  and  respect 
he  bore  his  father.    In  his  love  Joseph  hastened  to  meet  his  father, 
and  wept  for  joy  as  he  saw  him.     With  the  greatest  respect  he 
sprang  from  his  own  chariot  and  ran  and  fell  upon  his  father's 
neck,  embracing  him  with  childlike  love.  What  does  God  command 
by  the  fourth  commandment  P1  2.  The  Aim  and  End  of  Man.  Jacob 
described  his  life  as  a  pilgrimage.    As  the  pilgrim  follows  a  fixed 
aim,  so  as  to  reach  the  goal  where  his  wandering  will  cease,  so  also 
for  man  in  his  earthly  wandering — life — is  there  an  aim  and  an  end. 
What  is  the  end  of  man  ?    What  is  his  aim  ?    What  is  heaven  ?    For 
what  end  did  God  create  us?2  3.  God's  wise  precautions  for  the  pres- 
ervation of  the  true  faith.    Jacob's  sons  had  mostly  married,  in  the 
Promised  Land,  wives  from  Canaan.    This  was  a  great  danger  for 
the  preservation  of  the  true  faith.   In  time  they  would  have  become 
one  people  with  the  heathen  Canaanites,  and  perhaps  the  true  faith 
would  have  been  lost.    Therefore  God  led  them  into  Egypt,  that  in 
the  land  of  Gessen  they  might  more  easily  preserve  the  true  faith, 
grow  into  a  stronger  people  and  conquer  the  Land  of  Canaan. 

E.  Moral  Application. — Do  not  forget  that  your  life  also  is  but 
a  short  pilgrimage.    Live  so  that  you  may  gain  your  object,  which 
is  heaven.    Ask  yourselves  in  all  your  actions  what  will  they  avail 
me  in  my  effort  to  reach  heaven?    Often  raise  your  mind  and  heart 
to  heaven,  your  true  home.     By  the  grace  of  Jesus,  and  by  your 

(i)  362.  (2)  6. 


JACOB'S  AND  JOSEPH'S  DEATH.  55 

earnest  co-operation,  you,  too,  will  reach  it.  "  Momentary  joy  often 
leads  to  eternal  pain,  but  short  pain  to  eternal  joy."  Try  hard, 
then,  make  every  effort  to  keep  free  from  sin.  Heaven  is  well  worth 
all  the  pains  you  may  take.  (Review  of  the  geography  of  the  Prom- 
ised Land.  Situation  and  extent.  Where  is  Sichem?  Hebron? 
Salem?  Moria?  Mambre?  Bersabee?  Gerar?) 

XXIX. — JACOB'S  AND  JOSEPH'S  DEATH. 

A.    Preparation.— Jacob  lived  seventeen  years  in  Egypt,  honored  and  re- 
spected and  tenderly  cherished  by  Joseph.    At  length  he  died. 

B.  Narration. — (a)  Jacob's  prophecy  and  death,     (b)  Mourn- 
ing and  burial,     (c)  Joseph's  death. 

C.  Explanation. — Jacob,  seeing  his  end  approach,  assembled  around  his 
bed  his  twelve  sons  and  announced  to  them  what  was  to  happen  to  their 
descendants.    He  blessed  them  each  in  turn,  and  when  he  came  to  Juda  he 
spoke  thus:   "Juda,  thee  shall  thy  brethren  praise:  thy  hand  shall  be  on 
the  necks  of  thy  enemies:  the  sons  of  thy  father  shall  bow  down  to  thee. 
The  sceptre  shall  not  be  taken  away  from  Juda,  nor  a  ruler  from  his  thigh, 
till  he  come  that  is  to  be  sent,  and  he  shall  be  the  expectation  of  nations" 
(Gen.  xlix.  8, 10).  This  promise  announced  that  the  sovereign  authority  should 
reside  in  the  tribe  of  Juda  until  the  coming  of  the  Messias,  the  expected  of 
all  nations.    It  teaches  us  further  that  it  is  in  the  tribe  of  Juda,  to  the  ex- 
clusions of  all  others,  we  must  look  for  the  Messias.    "  And  when  he  had 
ended  the  commandments,  wherewith  he  instructed  his  sons,  he  drew  up  his 
feet  upon  the  bed,  and  died:  and  he  was  gathered  to  his  people"  (xlix.  32). 
(b)   "And  when  Joseph  saw  this,  he  fell  upon  his  father's  face,  weeping 
and  kissing  him.     And  he  commanded  his  servants,  the  physicians,  to  em- 
balm his  father"   (1.  i).    The  Egyptians  preserved  the  bodies  with  balsam 
and  other  things  to  prevent  their  corruption.  "  And  while  they  were  fulfilling 
his  commands  there  passed  forty  days :  for  this  was  the  manner  with  bodies 
that  were  embalmed,  and  Egypt  mourned  for  him  seventy  days.     And  the 
time  of  mourning  being  expired,  Joseph  spoke  to  the  family  of  Pharao: 
If  I  have  found  favor  in  your  sight,  speak  in  the  ears  of  Pharao.    For  my 
father  made  me  swear  to  him  saying:  Behold  I  die.     Thou  shalt  bury  me 
in  my  sepulchre  which  I  have  digged  for  myself  in  the  Land  of  Canaan.    So 
I  will  go  up  and  bury  my  father  and  return.    And  Pharao  said  to  him:  Go 
up  and  bury  thy  father  according  as  he  has  made  thee  swear.    So  he  went  up, 
and  there  went  with  him  all  the  ancients  of  Pharao's  house,  and  all  the 
elders  of  the  land  of  Egypt,  and  the  house  of  Joseph  with  his  brethren. 
And  carrying  him  into  the  Land  of  Canaan  they  buried  him  in  the  double 
cave  which  Abraham  had  bought,  together  with  the  field  for  a  burying  place. 
And  Joseph  returned  into  Egypt  with  his  brethren,  and  all  that  were  in  his 
company,  after  he  had  buried  his  father"  (1.  3-8,  13,  14). 


56  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

(c)  Again  Joseph's  brethren  begged  him  for  forgiveness  of  their  sin 
against  him,  and  he  was  touched  to  tears.  "  And  his  brethren  came  to 
him:  and  worshipping  prostrate  on  the  ground  they  said:  We  are  thy 
servants.  And  he  answered  them:  Fear  not:  can  we  resist  the  will  of  God? 
You  thought  evil  against  me;  but  God  turned  it  into  good,  that  he  might 
exalt  me,  as  at  present  you  see,  and  might  save  many  people.  And  he 
dwelt  in  Egypt  with  all  his  father's  house:  and  lived  a  hundred  and  ten 
years.  After  which  he  told  his  brethren:  God  will  visit  you  after  my  death, 
and  will  make  you  go  out  of  this  land,  to  the  land  which  he  swore  to  Abraham, 
Isaac  and  Jacob.  And  he  made  them  swear  to  him  saying:  God  will  visit 
you,  carry  my  bones  with  you  out  of  this  place.  And  he  died,  being  a  hun- 
dred and  ten  years  old.  And  being  embalmed,  he  was  laid  in  a  coffin  in 
Egypt"  (1.  18-25). 

D.  Commentary. — i.  The  Ruling  of  divine  Providence.      You 
thought  evil  against  me,  but  God  turned  it  into  good  (1.  20).    The 
same  as  in  chapter  xxvii.  D.  2.    2.  The  fifth  promise  of  the  Messias. 
Jacob  on  his  death-bed  promised  the  coming  of  the  Saviour.    "  The 
sceptre  shall  not  be  taken  away  from  Juda,  nor  a  ruler  from  his 
thigh,  till  he  come  that  is  to  be  sent,  and  he  shall  be  the  expectation 
of  all  nations."    According  to  this  prophecy  the  Saviour,  Whom  all 
nations  were  so  anxiously  expecting,  should  come  at  a  time  when 
Juda  had  lost  his  sceptre  and  the  Jews  their  independence.    And 
this  was  verified  at  the  time  of  the  birth  of  Our  Saviour.     For 
Herod,  an  Idumean,  was  the  first  stranger  who  ruled  in  Judea. 
3.  A  good  death.    Jacob,  as  well  as  Joseph,  had  a  happy,  peaceful 
death.    Their  happy  death  was  the  reward  of  a  virtuous  life. 

E.  Moral  Application. — Do  you  also  wish  for  a  happy  death? 
Then  live  accordingly.     Have  a  horror  for  and  fly  from  sin  like 
Joseph,  and,  like  him,  practise  every  virtue.    Hold  yourself  in  readi- 
ness that  death  may  not  surprise  you  in  sin.    Remember  "  that  as 
you  live  so  shall  you  die."    Beg  of  God  every  day  to  preserve  you 
from  sin,  that  having  lived  a  clean  life  you  may  die  a  happy  death. 


REVIEW  OF  THE  TIME  OF  THE  PATRIARCHS. 

i.  Lives  of  Abraham,  Isaac  and  Jacob.  2.  Joseph's  virtues.  3.  The 
prophecies  concerning  the  Messias.  4.  The  figures  of  the  Messias. 
5.  The  means  used  by  divine  Providence  to  preserve  the  true  faith 
and  the  memory  of  the  promises  of  a  Redeemer. 


PATIENT  JOB.  57 


XXX.— PATIENT  JOB. 

A.  Preparation.  —  During    the    time    of    the    Patriarchs    there    lived    in 
Arabia  a  very  holy  man  named  Job,  especially  noted  for  his  great  patience 
in  suffering. 

B.  Narration. — (a)  Job's  wealth,     (b)  His  first  trials,     (c)  His 
leprosy,     (d)  His  friends,     (e)  Job's  sorrow  and  reward. 

C.  Explanation. — (a)  Patriarchs,  the  pious  ancestors  or  forefathers 
of  the  human  race,  such  as  Abraham,  Isaac  and  Jacob.  "  There  was  a  man 
in  the  land  of  Hus,  whose  name  was  Job,  and  that  man  was  simple  and 
upright,  and  fearing  God,  and  avoiding  evil.  And  there  were  born  to  him 
seven  sons  and  three  daughters.  And  his  possession  was  seven  thousand 
sheep,  and  three  thousand  camels  and  five  hundred  yoke  of  oxen,  and  five 
hundred  she-asses,  and  a  family  exceeding  great:  and  this  man  was  great 
among  all  the  people  of  the  East"  (Job  i.  1-3).  (b)  Trial,  any  experi- 
ence or  event  that  tries  patience  or  faith.  Job  had  to  bear  almost  every 
form  of  trial.  God  permitted  the  devil  to  put  his  virtue  to  the  test.  In  a 
single  day  the  devil  took  from  Job  all  his  riches,  and  caused  the  death  of 
all  his  ten  children.  On  hearing  this  afflicting  news  Job  showed  the  most 
admirable  resignation  to  the  will  of  God,  saying:  "The  Lord  gave  and 
the  Lord  hath  taken  away:  as  it  hath  pleased  the  Lord  so  is  it  done: 
blessed  be  the  name  of  the  "Lord  "  (i.  21).  (c)  Again,  God  allowed  Satan 
to  attack  the  health  and  the  life  of  Job.  "  So  Satan  went  forth  from 
the  presence  of  the  Lord,  and  struck  Job  with  a  very  grievous  ulcer, 
from  the  sole  of  the  foot  even  to  the  top  of  his  head"  (ii.  7).  The  devil 
was  so  exasperated  at  not  having  been  able  to  make  Job  murmur  against 
God  that  he  afflicted  his  person,  with  God's  permission,  with  the  loathsome 
disease  of  leprosy,  by  which  the  different  parts  of  the  body  decay  and 
finally  fall  away.  Poor,  suffering,  and  disgusting  to  all  his  fellow  men  who 
feared  contagion,  he  was  obliged  to  sit  down  on  a  dunghill,  and  with  pieces 
of  broken  potsherds  scrape  his  ulcers.  Even  this  trial  seemed  not  suf- 
ficient, and  his  wife  was  allowed  to  upbraid  him  in  his  misery.  She  told  him 
to  curse  God.  "And  he  said  to  her:  Thou  hast  spoken  like  one  of  the 
foolish  women:  If  we  have  received  good  things  at  the  hand  of  God,  why 
should  we  not  receive  evil?"  (ii.  10).  "Foolish  woman,"  ungodly, 
wicked  woman,  (d)  Three  friends  of  Job,  hearing  what  had  befallen  him, 
came  to  comfort  him.  "  And  they  sat  with  him  on  the  ground  seven  days 
and  seven  nights,  and  no  man  spoke  to  him  a  word :  for  they  saw  that  his 
grief  was  very  great"  (ii.  12).  Then  finally  they  claimed  that  he  had 
been  guilty  of  some  sin  for  which  God  had  punished  him.  Job  replied  that 
he  was  innocent,  and  announced  that  beautiful  prophecy  of  the  Redeemer: 
"I  know  that  my  Redeemer  liveth;  and  in  the  last  day  I  shall  rise  out  of 
the  earth.  And  I  shall  be  clothed  again  with  my  skin,  and  in  my  flesh 
I  shall  see  my  God"  (xix.  25,  26).  And  he  reproved  his  friends  for 


58  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

their  unkindness  in  upbraiding  him  by  these  touching  words :  "  Have  pity 
on  me,  have  pity  on  me,  at  least  you  my  friends,  because  the  hand  of  the 
Lord  hath  touched  me"  (xix.  21).  (e)  Job,  fearing  he  had  sinned  through 
imprudent  words  in  defending  his  innocence,  showed  his  sorrow,  saying: 
"  Therefore  I  reprehend  myself,  and  do  penance  in  dust  and  ashes " 
(xlii.  6).  God  vindicated  his  innocence  and  required  his  friends  to  offer 
up  a  sacrifice  of  expiation.  Job  prayed  for  them  and  God  forgave  them 
the  pain  they  had  caused  the  holy  man;  and  God  rewarded  Job  by  giving 
him  again  as  many  children  as  he  had  before,  twofold  greater  riches,  a  long 
life  and  most  holy  death. 

D.  Commentary. — I.  The  Sufferings  of  this  Life.  Like  the 
pious  Joseph,  Job  was  obliged  to  endure  sufferings  and  trials  of  all 
kinds.  He  lost  his  wealth,  his  ten  children  were  taken  from  him, 
and  finally  he  suffered  from  a  most  dreadful  disease.  Neverthe- 
less Job  was  not  a  sinner  who  deserved  these  trials  as  a  punishment 
due  to  his  guilt,  but  a  most  holy  man.  God  allows  trials  and  suffer- 
ings to  come  upon  the  just  man,  to  enrich  him  with  His  grace  and 
to  purify  him  from  all  earthly  dross,  that  his  reward  may  be  exceed- 
ing great  in  heaven.  If  God  takes  care  of  all  things,  why  is  there 
so  much  suffering?  2.  Scandal.  Job's  wife  counseled  him  to  re- 
nounce God.  This  was  a  great  sin.  If  any  one  deliberately  tempts 
another  to  sin,  he  gives  scandal.  By  which  commandment  are  we 
forbidden  to  give  scandal?  Why  in  the  fifth  commandment?1  3. 
False  Suspicion.  Job's  friends  reproached  him,  saying  that  he  must 
have  been  a  great  sinner  in  order  to  draw  down  upon  himself  such 
afflictions  from  the  hand  of  God.  They  had  no  basis  for  this  re- 
proach, because  they  knew  Job  to  be  a  pious  and  God-fearing  man. 
Therefore  they  were  judging  rashly.  When  without  good  or  suffi- 
cient reason  we  imagine  evil  of  our  neighbor,  we  are  guilty  of  false 
suspicion,  which  is  forbidden  by  the  eighth  commandment.  When 
without  good  reason  we  believe  the  evil  to  be  true  we  are  guilty 
of  rash  judgment,  also  forbidden  by  the  eighth  commandment.  When 
are  we  guilty  of  false  suspicion  and  rash  judgment?"  "Judge  not, 
that  you  may  not  be  judged"  (Matt.  vii.  i).  4.  The  Resurrec- 
tion of  the  Body.  Job  said :  "  In  the  last  day  I  shall  rise  out  of  the 
earth.  And  I  shall  be  clothed  again  with  my  skin,  and  in  my  flesh 
I  shall  see  my  God"  (Job  xix.  25,  26).  By  these  words  Job  ex- 
pressed his  firm  belief  that  one  day,  namely  on  the  last  (judgment) 
day,  he  would  rise  again  from  the  grave  and  that  his  body  would 
be  reunited  to  his  soul.  How  long  shall  the  body  remain  separated 
from  the  soul?"  What  do  we  call  this  raising  of  the  body  to  life? 
(O  368.  (2)  38o.  (3)  417- 


BIRTH    OF    MOSES. 


59 


(The  eleventh  article  of  the  creed.)  5.  The  Veneration  and  Invoca- 
tion of  the  Saints.  Job's  friends  had  sinned  grievously,  by  their 
unjust  reproaches  to  Job.  God  was  exceedingly  angry  with  them 
for  the  pain  they  thus  caused  His  holy  servant  and  he  bade  them 
to  offer  sacrifice  and  to  beg  Job  to  pray  for  them,  that  they  might 
be  forgiven  for  their  sin ;  and  because  of  Job's  intercession  God  for- 
gave them.  From  this  we  conclude :  (a)  That  it  is  pleasing  to  God 
and  therefore  right  if  we  venerate  and  invoke  the  saints,  (b)  That 
the  intercession  of  the  saints  is  a  great  benefit  to  us  because  the 
prayers  of  the  saints  in  heaven  are  much  more  powerful  than  the 
prayers  of  the  just  on  earth.  What  does  the  Catholic  Church  teach 
concerning  the  veneration  and  invocation  of  saints  r4 

E.  Moral  Application. — Learn  from  Job  patience  in  suffering. 
If  sickness  and  pain  be  your  portion,  try  to  bear  it  with  resignation 
to  God's  holy  will.  Never  complain  if  He  sends  you  trials,  no  matter 
how  hard  it  may  be  to  bear  them.  "  As  it  hath  pleased  the  Lord,  so 
is  it  done;  blessed  be  the  name  of  the  Lord"  (Job  i.  21).  Bear 
patiently  your  sorrows  for  Jesus'  sake,  who  suffered  and  died  on  the 
cross  for  love  of  you. 

THE  TIME  OF  MOSES  (1500  TO  1450  B.  C.). 
XXXI.— BIRTH  OF  MOSES. 

A.  Preparation.  —  After  the  death  of  Jacob  and  Joseph  their  descendants 
in  Egypt,   according  to  God's  promise,  became  so  numerous  a  people  that 
the  Egyptians  feared  to  be  overcome  by  them.    Therefore  one  of  their  kings 
gave  the  command  that  every  newly  born   male  child  of  the  descendants 
of  Jacob  and  Joseph  should  be  slain.    Among  these  infants  was  one  Moses, 
whom  God  had  destined  to  lead  back  His  people  into  the  Promised  Land. 
We  shall  now  hear  about  the  birth  and  rescue  of  Moses. 

B.  Narration. — (a)  Oppression   of  the   Israelites,      (b)  Moses* 
birth  and  exposure,     (c)  His  rescue. 

C  Explanation.  —  (a)  "  The  children  of  Israel  increased,  and  became 
very  numerous,  and  growing  exceedingly  strong  they  filled  the  land.  In 
the  meantime  there  arose  a  new  king  over  Egypt,  that  knew  not  Joseph: 
And  he  said  to  his  people:  Behold  the  people  of  the  children  of  Israel 
are  numerous  and  stronger  than  we.  Come,  let  us  wisely  oppress  them 
lest  they  multiply:  and  if  any  war  shall  rise  against  us,  join  with  our  ene- 
mies, and  having  overcome  us,  depart  out  of  the  land"  (Ex.  i.  7-10).  The 
children  of  Israel  were  the  descendants  of  Jacob.  God  having  changed 


60  TEACHER'S  HANDBOOK   TO   BIBLE  HISTORY. 

his  name  from  Jacob  to  Israel.  "Thy  name  shall  not  be  called  Jacob,  but 
Israel:  for  if  thou  hast  been  strong  against  God,  how  much  more  shalt 
thou  prevail  against  men?"  (Gen.  xxxii.  28).  The  new  king  no  longer  re- 
membered the  great  services  Joseph  had  rendered  the  people  of  Egypt 
(What  were  these  services?)  and  now  oppressed  his  descendants,  the 
Israelites.  "Therefore  he  sat  over  them  masters  of  the  works  to  afflict 
them  with  burdens.  And  they  made  their  life  bitter  with  hard  works  in 
clay  and  brick,  and  with  all  manner  of  service,  wherewith  they  were  over- 
charged in  the  works  of  the  earth"  (Ex.  i.  n,  144).  These  taskmasters 
forced  them  to  work  beyond  their  strength,  even  urging  them  on  with  the 
lash.  "  But  the  more  they  oppressed  them  the  more  they  multiplied  and 
increased"  (i.  12).  The  king  now  commanded  that  the  women  having 
charge  of  the  new-born  infants  of  the  Hebrews  should  kill  every  male  child 
(Hebrews,  see  explanation,  chap.  24.  "There  was  a  young  man,  a  Hebrew"), 
but  these  women  feared  God  and  would  not  obey  the  command  of  the  king. 
"  Pharao  therefore  charged  all  his  people,  saying :  Whatsoever  shall  be  born 
of  the  male  sex,  ye  shall  cast  into  the  river"  (i.  24)  "the  river,"  that  is, 
the  Nile.  (£)  "After  this  there  went  a  man  of  the  house  of  Levi,  and 
took  a  wile"  (ii.  i)  and  a  son  was  born  to  them.  For  three  months  the 
mother  hid  him,  but  now  it  was  no  longer  possible,  as  the  king's  officers 
thoroughly  inspected  the  houses  of  the  Israelites.  "And  when  she  could 
hide  him  no  longer,  she  took  a  basket  made  of  bulrushes,  and  daubed  it 
with  slime  and  pitch:  And  put  the  little  babe  therein,  and  laid  him  in  the 
sedges  by  the  river's  brink"  (ii.  3).  She  made  the  basket  of  bulrushes, 
that  being  light  it  would  not  sink,  and  covered  it  with  pitch,  that  the  water 
might  not  penetrate  it.  She  placed  it  in  the  sedges  by  the  river's  brink  so 
that  the  current  could  not  drive  it  away;  then  she  left  his  sister,  Mary  by 
name,  to  watch  what  would  be  done,  (c)  "And  behold  the  daughter  of 
Pharao  came  down  to  bathe  in  the  river;  and  her  maids  walked  by  the 
river's  brink.  And  when  she  saw  the  basket  in  the  sedges,  she  sent  one  of 
her  maids  for  it:  and  when  it  was  brought,  she  opened  it  and  seeing  within 
it  an  infant  crying,  having  compassion  on  it  she  said :  This  is  one  of  the 
babes  of  the  Hebrews.  And  the  child's  sister  said  to  her  shall  I  go  and  call 
to  thee  a  Hebrew  woman,  to  nurse  the  babe  ?  She  answered :  Go.  The  maid 
went  and  called  her  mother,  and  Pharao's  daughter  said  to  her:  Take  this 
child  and  nurse  him  for  me :  I  will  give  thee  thy  wages.  The  woman  took, 
and  nursed  the  child:  and  when  he  was  grown  up,  she  delivered  him  to 
Pharao's  daughter.  And  she  adopted  him  for  a  son,  and  called  him  Moses, 
saying:  Because  I  took  him  out  of  the  water."  (Moses  or  Moyses,  in  the 
Egyptian  tongue,  signifies  one  taken  or  saved  out  of  the  water.) 

D.  Commentary. — i.  Attributes  of  God.  (a)  His  faithfulness. 
God  had  promised  Jacob  on  his  going  out  from  the  land  of 
Chanaan,  that  his  descendants  in  Egypt  would  become  a  numerous 
people.  This  promise  was  fulfilled,  as  the  story  we  have  just  heard 
shows  us.  What  do  we  call  this  attribute  of  God  by  which  He  keeps 
His  promises?  What  do  you  mean  by  saying  God  is  faithful? 


MOSES'  FLIGHT  AND   CALLING.  61 

(b)  His  wisdom.  God  had  destined  Moses  to  lead  back  His  people 
out  of  Egypt  into  Chanaan.  According  to  the  decree  of  the  cruel 
king,  Moses  should  have  been  killed.  God  so  arranged  it  that  the  life 
of  Moses  was  spared,  and  that  at  the  moment  he  was  placed  in  the 
river  the  king's  daughter  arrived  on  the  spot,  noticed  the  basket,  had 
it  brought  to  her  and  was  so  pleased  with  the  babe  that  she  adopted 
it  as  her  own.  Because  God  knows  how  to  dispose  all  things  so 
as  best  to  attain  His  end  we  say  He  is  all-wise.  What  do  you 
mean  by  saying  God  is  all-wise?  2.  Mercy.  The  daughter  of  the 
heathen  king  had  sympathy  for  the  crying  babe.  Her  heart  was 
touched  with  compassion  and  she  rescued  him  from  the  water  and 
adopted  him  as  her  own.  "  Blessed  are  the  merciful,  for  they  shall 
obtain  mercy."  3.  God's  Wise  Precautions  for  the  Preservation  of 
the  True  Faith.  At  first  all  went  well  with  the  Israelites  in  Egypt ; 
they  were  on  very  friendly  terms  with  the  heathen  inhabitants  of  the 
land.  Herein,  however,  lay  the  great  danger  to  the  true  faith,  be- 
cause through  their  friendship  with  the  Egyptians  they  would  by 
degrees  contract  many  of  the  heathen  customs  and  finally  fall  into 
idolatry.  Therefore  God  allowed  the  Israelites  to  be  severely  op- 
pressed by  the  Egyptians  that  they  might  no  longer  be  on  terms  of 
friendship  with  them  and  thus  endanger  the  true  faith  by  contract- 
ing any  of  the  habits  or  beliefs  of  the  idolatrous  Egyptians.  Thus 
the  true  faith  continued  to  be  preserved  pure  and  unhurt  among 
God's  chosen  people. 

E.  Moral  Application. — Like  the  daughter  of  the  Egyptian  king 
you  too  can  rescue  poor  little  babes  from  temporal  and  eternal  death 
by  taking  part  in  the  noble  works  of  the  "  Society  of  the  Childhood 
of  Jesus."  This  is  an  association  for  children  and  has  for  its  main 
object  the  gathering  of  alms  that  the  poor  little  heathen  infants  in 
China  may  be  bought  from  their  cruel  parents  and  through  the  holy 
Sacrament  of  Baptism  be  made  children  of  God.  These  little  ones 
are  placed  where  their  physical  and  spiritual  welfare  is  assured. 
Every  priest  can  and  will  give  you  further  explanation  regarding 
this  society. 

XXXII. — MOSES'  FLIGHI  AND  CALLING. 

A.  Preparation. — Moses  protected  his  people  from  the  dread  oppression 
of  the  taskmasters,  therefore  Pharao  hated  him  and  sought  to  kill  him. 
Moses  was  obliged  to  flee  out  of  Egypt  and  remained  for  a  long  time  in  the 
desert,  where  one  day  God  appeared  to  him  and  told  him  to  lead  the  chosen 
people  out  of  Egypt. 


62  TEACHER'S  HANDBOOK   TO   BIBLE   HISTORY. 

B.  Narration. — (a)  Moses'  sympathy  for  his  people  and  his  flight 
from  Egypt,  (b)  The  burning  bush  and  Moses'  call,  (c)  His  de- 
parture from  Jethro.  (d)  His  appearance  and  that  of  Aaron  in 
Egypt. 


C.  Explanation. — (a)  "In  those  days  after  Moses  was  grown  up,  he  went 
out  to  his  brethren:  and  saw  their  affliction,  and  an  Egyptian  striking  one 
of  the  Hebrews  his  brethren,  he  slew  the  Egyptian  and  hid  him  in  the  sand  " 
(Ex.  ii.  II,  12).  This  he  did  by  a  particular  inspiration  of  God;  as  a 
prelude  to  his  delivering  the  people  from  their  oppression  and  bondage. 
"And  Pharao  heard  of  this  and  sought  to  kill  Moses:  but  he  fled  from 
his  sight,  and  abode  in  the  land  of  Madian "  (ii.  15).  Moses  fled  at  the 
age  of  40  years.  Madian  is  in  the  southeast  of  the  peninsula  Sinai.  "  Now 
Moses  fed  the  sheep  of  Jethro,  his  father  in  law,  the  priest  of  Madian:  and 
he  drove  the  flock  to  the  inner  parts  of  the  desert,  and  came  to  the  moun- 
tain of  God,  Horeb"  (iii.  i).  Horeb  one  of  the  mountains  of  Sinai,  (b} 
"  And  the  Lord  appeared  to  him  in  a  flame  of  fire  out  of  the  midst  of  a 
bush :  and  he  saw  that  the  bush  was  on  fire  and  was  not  burnt.  And  Moses 
said:  I  will  go  and  see  this  great  sight,  why  the  bush  is  not  burnt.  And 
when  the  Lord  saw  that  he  went  forward  to  see,  he  called  to  him  out  of 
the  midst  of  the  bush,  and  said :  Moses,  Moses.  And  he  answered :  Here 
I  am.  And  he  said :  Come  not  nigh  hither,  put  off  the  shoes  from  thy  feet : 
for  the  place  whereon  thou  standest  is  holy  ground"  (iii.  2-5).  Moses 
was  commanded  to  take  off  his  shoes  as  a  token  of  respect  to  show  that  he 
was  treading  on  holy  ground  where  God  appeared  to  him.  "And  he  said: 
I  am  the  God  of  thy  father,  the  God  of  Abraham,  the  God  of  Isaac,  and  the 
God  of  Jacob.  Moses  hid  his  face.  And  the  Lord  said  to  him:  I  have 
seen  the  affliction  of  my  people  in  Egypt,  and  I  have  heard  their  cry  because 
of  the  rigour  of  them  that  are  over  the  works"  (iii.  6,  7).  ("Their  cry." 
This  expression  signifies  the  fervor  of  their  prayer  for  deliverance  out  of 
slavery.)  "And  knowing  their  sorrow,  I  am  come  down  to  deliver  them  out 
of  the  hands  of  the  Egyptians,  and  to  bring  them  out  of  that  land  into  a 
good  and  spacious  land,  into  a  land  that  floweth  with  milk  and  honey " 
(iii.  8),  meaning  a  very  fruitful,  productive  land.  "  But  come  and  I  will  send 
thee  to  Pharao,  that  thou  mayst  bring  forth  my  people,  the  children  of 
Israel  out  of  Egypt."  And  Moses  said  to  God:  "Who  am  I  that  I  should 
go  to  Pharao,  and  should  bring  forth  the  children  of  Israel  out  of  Egypt" 
(iii.  10,  n).  Moses  here  shows  his  humility.  Pharao  would  not  listen  to 
his  word.  But  God  makes  answer,  "I  will  be  with  thee"  (iii.  12). 
That  is,  with  God's  help  he  could  do  all  things.  Moses  asks  God  what 
answer  he  should  make  to  the  people  if  they  asked  who  sent  him,  "  If  they 
should  say  to  me  what  is  his  name?"  (iii.  13).  "God  said  to  Moses: 
I  am  who  am.  He  said:  Thus  shalt  thou  say  to  the  children  of  Israel: 
He  who  is  hath  sent  me  to  you"  (iii.  14).  "I  am  who  am,"  that  is,  I 
am  being  itself,  eternal,  self -existent,  independent,  infinite  without  beginning, 
end  or  change ;  and  the  source  of  all  other  beings.  "  Moses  answered  and 
said:  They  will  not  believe  me,  nor  hear  my  voice,  but  they  will  say:  The 


MOSES'  FLIGHT  AND   CALLING.  63 

Lord  hath  not  appeared  to  thee.  Then  He  said  to  him:  What  is  that  thou 
holdest  in  thy  hand?  He  answered  a  rod.  And  the  Lord  said:  Cast  it 
down  upon  the  ground.  He  cast  it  down,  and  it  was  turned  into  a  serpent: 
so  that  Moses  fled  from  it.  And  the  Lord  said:  Put  out  thy  hand  and 
take  it  by  the  tail.  He  put  forth  his  hand  and  took  hold  of  it,  and  it  was 
turned  into  a  rod"  (iv.  1-4).  Another  sign  also  He  gave  him  and  then 
said :  "  But  if  they  will  not  even  believe  these  two  signs,  nor  hear  thy 
voice :  take  of  the  river  water,  and  pour  it  out  upon  the  dry  land,  and  what- 
soever thou  drawest  out  of  the  river  shall  be  turned  into  blood.  Moses  said: 
I  beseech  thee,  Lord,  I  am  not  eloquent  from  yesterday  and  the  day  before: 
and  since  thou  hast  spoken  to  thy  servant,  I  have  more  impediment  and 
slowness  of  tongue.  The  Lord  said  fo  him:  Who  made  man's  mouth?  or 
who  made  the  dumb  and  the  deaf,  the  seeing  and  the  blind  ?  did  not  I  ?  " 
(iv.  9-11).  God  meant  by  this  that  He  made  all  man,  could  He  not  also 
give  to  man  eloquence  of  tongue.  "Go  therefore,  and  I  will  be  in  thy 
mouth :  and  I  will  teach  thee  what  thou  shalt  speak.  But  he  said :  I  beseech 
thee,  Lord,  send  whom  thou  wilt  send.  The  Lord  being  angry  at  Moses 
said:  Aaron  the  Levite  is  thy  brother,  I  know  that  he  is  eloquent:  behold 
he  cometh  forth  to  meet  thee,  and  seeing  thee  shall  be  glad  at  heart.  Speak 
to  him,  and  put  my  words  in  his  mouth:  and  I  will  be  in  thy  mouth,  and  in 
his  mouth,  and  will  shew  you  what  you  must  do.  He  shall  speak  in  thy 
stead  to  the  people,  and  shall  be  thy  mouth:  but  thou  shalt  be  to  him  in 
those  things  that  pertain  to  God.  And  take  this  rod  in  thy  hand,  wherewith 
thou  shalt  do  the  signs"  (iv.  12-17).  God  became  angry  because  Moses 
was  so  slow  to  listen  and  do  His  bidding.  "  Put  my  words  in  his  mouth," 
meaning  impart  to  him  what  I  have  told  you.  "And  the  Lord  said  to 
Moses  in  Madian:  Go,  and  return  into  Egypt:  for  they  are  all  dead  that 
sought  thy  life.  And  the  Lord  said  to  Aaron:  Go  into  the  desert  to  meet 
Moses.  And  he  went  forth  to  meet  him  in  the  mountain  of  God,  and  kissed 
him.  And  Moses  told  Aaron  all  the  words  of  the  Lord,  by  which  he  had 
sent  him  and  the  signs  that  he  had  commanded.  And  they  came  together, 
and  they  assembled  all  the  ancients  of  the  children  of  Israel.  And  Aaron 
spoke  all  the  words  which  the  Lord  had  said  to  Moses:  and  he  wrought 
the  signs  before  the  people.  And  the  people  believed.  And  they  heard  that 
the  Lord  had  visited  the  children  of  Israel :  and  that  he  had  looked  upon 
their  affliction:  and  falling  down  they  adored"  (iv.  19,  27-31). 

D.  Commentary. — I.  Attributes  of  God.  (a)  His  eternity.  "  I 
am  who  am."  The  ever-present  being,  who  always  was  and  always 
will  be.  What  do  we  call  this  attribute  of  God?  What  do  you 
mean  by  saying  God  is  eternal  ?  "  Before  the  mountains  were  made, 
or  the  earth  and  the  world  was  formed  from  eternity  to  eternity  thou 
art  God  "  (Ps.  Ixxxix.  2).  (b)  His  omniscience.  This  is  observed  in 
the  following  instances :  "  I  have  seen  the  affliction  of  my  people 
in  Egypt,  and  I  have  heard  their  cry  "  (Ex.  iii.  7)  and  "  They  will 
believe  the  word  of  the  latter  sign ;  take  this  rod  in  thy  hand,  where- 
with thou  shalt  do  the  signs"  (iv.  8,  17).  God  knew  the  past  of 


64  TEACHER'S   HANDBOOK   TO   BIBLE  HISTORY. 

His  people.  He  knew  their  present  condition  and  the  future  — 
the  faith  they  would  have  in  the  signs  He  sent.  What  do  we  call 
the  attribute  of  God  by  which  He  knows  all  things  perfectly  —  past, 
present,  and  to  come?  What  do  you  mean  by  saying  God  is  om- 
niscient? (c)  His  omnipotence.  God  can  make  the  deaf  hear,  the 
dumb  speak,  the  blind  see.  What  do  we  call  that  attribute  of  God  by 
which  He  can  do  all  things  by  the  mere  power  of  His  will  ?  What  do 
you  mean  by  saying  God  is  all-powerful  ?  (d)  His  holiness.  Moses 
did  not  listen  to  God.  This  was  sinful  and  God  became  angry,  be- 
cause He  hates  all  that  is  in  the  least  evil.  What  do  we  call  that 
attribute  of  God  by  which  He  loves  and  wills  only  what  is  good,  and 
hates  all  that  is  evil  ?  What  do  you  mean  by  saying  "  God  is  holy  "  ? 
(e)  His  unchangeableness.  Although  five  times  Moses  hesitated  in 
accepting  God's  command,  "  Thou  mayst  bring  forth  my  people,  the 
children  of  Israel,  out  of  Egypt"  (iii.  10),  he  could  not  change 
God's  decree.  He  was  chosen  by  God  to  lead  the  children  of  Israel 
into  the  Promised  Land  and  was  obliged  to  fulfill  this  desire  of  God, 
and  carry  out  His  decree.  What  do  you  call  that  attribute  of  God 
by  which  He  remains  eternally  the  same,  without  any  change  either 
in  Himself  or  in  His  decrees  ?  What  do  you  mean  by  saying  "  God 
is  unchangeable"?  (f)  His  faithfulness.  God  has  promised  Jacob 
that  He  would  lead  his  descendants  out  of  Egypt  again  into  the 
land  of  Chanaan.  And  we  see  how  God  will  keep  this  promise. 
What  is  that  attribute  of  God  by  which  He  will  surely  keep  His 
promises  ?  What  do  you  mean  by  saying  "  God  is  faithful "  ? 
2.  The  Sanctity  of  the  House  of  God.  "  The  place  whereon  thou 
standest  is  holy  ground"  (iii.  5).  And  this  because  God  had  ap- 
peared to  Moses  in  that  place.  Moses  took  off  his  shoes  and 
covered  his  face  as  tokens  of  his  reverence  while  in  God's  presence. 
Every  one  of  our  churches  is  "  holy  ground,"  because  in  them  (a) 
Our  Lord  is  present  on  the  altar  at  every  Mass  and  (b)  our  dear 
Lord  ever  dwells  in  the  tabernacle  in  the  most  blessed  Sacrament 
of  the  Altar.  What  does  the  real  presence  of  Our  Lord  in  the 
blessed  Sacrament  require  of  us  ? 

E.  Moral  Application. — Since  the  church  is  so  holy  a  place  you 
must  show  the  greatest  reverence  therein.  To  remove  your  shoes 
as  Moses  did  is  not  commanded  by  God,  but  He  does  require  of  us 
to  remove,  that  is  to  put  aside  all  worldly  and  unholy  thoughts,  all 
wilful  distractions  when  we  enter  into  His  house.  Show,  then,  the 
greatest  reverence  and  devotion  in  church,  where  Jesus  Christ  deigns 


THE   TEN  PLAGUES.  65 

to  be  present,  a  willing  prisoner  of  love  in  the  tabernacle.  Go  often 
to  visit  Him,  tell  Him  all  your  cares,  your  joys,  your  sorrows.  He 
invites  us,  saying :  "  Come  to  me  all  you  that  labor  and  are  burdened, 
and  I  will  refresh  you  "  (St.  Matt.  xi.  28). 

XXXIII.— THE  TEN   PLAGUES. 

A.  Preparation. — When  Moses  went  to  Pharao  and  made  known  to  him 
his  intention  of  leading  the  people  of  Israel  out  of  Egypt,  Pharao  refused 
his  consent  and  oppressed  the  people  the  more.  In  order  to  force  the  proud 
king  to  allow  the  people  to  depart  God  visited  the  Egyptians  with  ten  plagues. 

» 

B.  Narration. —  (a)  The  pride  and  obstinacy  of  Pharao.     (b) 
Nine  plagues,     (c)   Pharao's  obstinacy  and  the  sending  of  the  tenth 
plague. 

C.  Explanation.— (a)    "After  these  things   Moses   and   Aaron   went  in, 
and  said  to  Pharao:    Thus  saith  the  Lord  God  of  Israel:    Let  my  people  go 
that  they  may  sacrifice  to  me  in  the  desert.     But  he  answered:  Who  is  the 
Lord  that  I  should  hear  His  voice,  and  let  Israel  go?    I  know  not  the  Lord 
neither  will  I  let  Israel  go"  (Ex.  v.  I,  2).    "The  God  of  Israel,"  that  is  the 
God  whom  the  Israelites  adore.    "Who  is  the  Lord  that  I  should  hear  His 
voice,"  that  is,  why  should  I  listen  to  Him,  He  can  not  command  me;  and  in 
the  hardness  of  his  heart  he  oppressed  the  Israelites  more  cruelly.    And 
God  multiplied  his  signs  and  wonders  by  the  hands  of  Moses  and  Aaron. 
"  So  Moses  and  Aaron  went  to   Pharao,  and   did  as  the  Lord  had  com- 
manded.   And  Aaron  took  the  rod  before  Pharao,  and  his  servants  and  it 
was  turned  into  a  serpent.     And  Pharao  called  the  wise  men  and  the  magi- 
cians and  they  also  by   Egyptian   enchantments  did   in  like  manner"    (vii. 
10,  n).     By  the  assistance  of  the  evil  spirit  they  wrought  these  wonders. 
"And    they    every    one    cast    down    their    rods,    and    they    were    turned 
into  serpents :  and  Aaron's  rod  devoured  their  rods.    And  Pharao's  heart  was 
hardened  and  he  did  not  hearken  to  them  as  the  Lord  had  commanded." 
(b)  And  God  told  Moses  and  Aaron  to  send  plagues  upon  the  land.    "And 
Moses  and  Aaron  did  as  the  Lord  had  commanded:  and  lifting  up  the  rod 
he  struck  the  water  of  the  river  before  Pharao  and  his  servants :  and  it  was 
turned  into  blood.    And  the  fishes  that  were  in  the  river  died:  and  the  river 
became  foul,  and  the  Egyptians  could  not  drink  the  water  of  the  river,  and 
there   was  blood   in   all   the   land   of   Egypt"    (vii.   20,   21).     The    second 
plague  was  of  frogs,  which  covered  all  the  land  and  entered  into  all  the 
houses.    "  But  Pharao  called  Moses  and  Aaron,  and  said  to  them :  Pray  ye 
the  Lord  to  take  away  the  frogs  from  me  and  from  my  people;  and  I  will 
let    the    people    go    to    sacrifice    to    the    Lord"   (viii.  8).     But  Pharao  did 
not  keep  his  promise,   and  the   third   plague  was   of  gnats,  the   fourth  of 
flies  of  divers  kinds,  and  again  Pharao  promised  to  let  the  people  go  if  the 
flies  were  taken  from  the  land,  but  he  did  not  keep  his  word.    The  fifth  plague 


66  TEACHER'S  HANDBOOK   TO   BIBLE   HISTORY. 

was  a  disease  which  killed  the  cattle  of  the  Egyptians.  "  The  Lord  there- 
fore did  this  thing  the  next  day:  and  all  the  beasts  of  the  Egyptians  died, 
but  of  the  beasts  of  the  children  of  Israel,  there  died  not  one"  (ix.  6). 
The  sixth  plague  was  of  boils  in  men  and  beasts  which  caused  them  great 
suffering.  The  seventh  of  hail.  "And  the  hail  destroyed  through  all  the 
land  of  Egypt  all  things  that  were  in  the  fields,  both  man  and  beast :  and  the 
hail  smote  every  herb  of  the  field,  and  it  broke  every  tree  of  the  country. 
But  in  the  land  of  Gessen,  where  the  children  of  Israel  were,  the  hail  fell 
not"  (ix.  25,  26).  Pharao  again  promised  to  let  the  people  go,  but  broke 
his  word.  The  eighth  plague  was  locusts.  "  And  they  came  up  over  the 
whole  land  of  Egypt:  and  rested  in  all  the  coasts  of  the  Egyptians  innumer- 
able, the  like  as  had  not  been  before  that  time  nor  shall  be  hereafter.  And 
they  covered  the  whole  face  of  the  earth  wasting  all  things"  (x.  14,  15). 
Again  Pharao  begged  for  forgiveness  and  gave  his  promise.  But  when  the 
locusts  were  destroyed  he  broke  his  word.  The  ninth  plague  was  total  dark- 
ness. "And  Moses  stretched  forth  his  hand  toward  heaven:  and  there  came 
horrible  darkness  in  all  the  land  of  Egypt  for  three  days.  No  man  saw  his 
brother  nor  moved  himself  out  of  the  place  where  he  was:  but  wheresoever 
the  children  of  Israel  dwelt  there  was  light"  (x.  22,  23).  (c)  "And  the  Lord 
said  to  Moses  yet  one  plague  more  will  I  bring  upon  Pharao  and  Egypt,  and 
after  that  he  shall  let  you  go  and  thrust  you  out.  Thus  saith  the  Lord:  at 
midnight  I  will  enter  into  Egypt,  and  every  firstborn  in  the  land  of  the 
Egyptians  shall  die,  from  the  firstborn  of  Pharao  who  sitteth  on  his  throne, 
even  to  the  firstborn  of  the  handmaid  that  is  at  the  mill,  and  all  the  first- 
born of  beast"  (xi.  i,  4,  5).  The  firstborn,  that  is,  the  first  male  child  of 
every  family — the  eldest. 

D.  Commentary. — i.  Pride.  Pharao  said:  "Who  is  the  Lord, 
that  I  should  hear  His  voice  ?  "  He  refused  to  hearken  to  the  true 
God.  He  alone  wished  to  be  supreme  lord  in  Egypt  and  would  not 
show  respect  or  reverence  to  any  higher  power.  His  was  the  great 
sin  of  pride.  When  do  we  sin  by  pride?  2.  The  Sins  against  the 
Holy  Ghost.  The  miracles  which  Moses  performed  by  means  of 
his  rod  as  well  as  the  plagues  which  came  upon  Egypt  were  so  many 
salutary  admonitions  sent  by  God  to  Pharao  and  his  people  that 
they  might  recognize  Him  as  the  true  God  and  that  Pharao  would 
allow  the  children  of  Israel  to  depart.  But  despite  these  whole- 
some warnings  Pharao  remained  obstinate  in  sin.  Which  are  the  six 
sins  against  the  Holy  Ghost?1  3.  The  Attributes  of  God.  (a)  His 
forbearance.  The  Egyptians  had  done  great  wrong  to  the  Israelites 
and  deserved  to  be  punished  by  the  almighty  God.  God,  however, 
deferred  this  punishment  and  sent  Moses  and  Aaron  again  to  the 
king  to  gain  his  consent  to  the  departure  of  the  Israelites.  Pharao 
would  not  listen,  but  remained  obstinate  and  hard  of  heart.  Then 

(i)  Presumption  of  God's  mercy,  despair,  resisting  the  known  Christian  truth,  envy 

at  another's    spiritual    gifts,  obstinacy  in  sin,  persistent  impenitence. 

(See  "Teacher's  Handbook  to  the  Catechism  'f  by  Rev.  A.  Urban.) 


THE  PASCHAL  LAMB  AND  THE  FLIGHT  OUT  OF  EGYPT.   67 

God  sent  the  first  plague  upon  him  and  his  people,  hoping  to  move 
him  to  repentance.  In  all  ten  plagues  were  sent,  but  they  did  not 
follow  quickly  one  upon  the  other,  but  broke  out  at  great  intervals, 
that  the  king  and  the  people  might  have  time  for  thought  and  re- 
pentance before  another  and  severer  plague  came  upon  them.  By 
what  attribute  of  God  does  He  delay  visiting  His  punishments  upon 
sinners  ?  What  do  you  mean  by  saying  "  God  is  long-suffering  "  ? 

(b)  His  justice.    Once  the  patience  of  God  has  been  exhausted,  His 
just  punishment  ensues.     So  it  was  with  the  Egyptians.    What  do 
you  mean  by  saying  "  God  is  just "? 

E.  Moral  Application. — Pride  blinds  the  heart.  This  is  seen  in 
the  instance  of  Pharao,  who  having  had  occasion  so  often  to  wit- 
ness the  power  of  God,  still  refused  to  believe  in  or  obey  Him.  Be- 
ware of  pride,  the  source  of  so  many  sins  and  of  so  much  unhap- 
piness  in  this  world  and  in  the  next.  It  destroys  even  the  light  of 
faith.  Control  every  thought  that  might  lead  you  to  feel  proud. 
Remember  that  all  we  have,  all  we  are,  is  through  God's  bounty  — 
of  ourselves  we  are  nothing.  "  Pride  is  the  beginning  of  all  sin  " 
(Eccl.  x.  15).  Ask  your  Blessed  Mother,  that  beautiful  model  of 
humility,  to  pray  for  and  aid  you.  Ask  Jesus,  meek  and  humble 
of  heart,  to  make  your  heart  like  unto  His. 

XXXIV. — THE  PASCHAL  LAMB  AND  THE  FLIGHT  OUT  OF  EGYPT. 

A.  Preparation.— The  greatest  of  the  ten  calamities  or  plagues  was  the 
last,  in  which  the  firstborn  of  each  family  was  slain. 

B.  Narration.— (a)  The  Paschal  lamb,     (b)  The  tenth  plague. 

(c)  The  departure  of  the  Israelites. 

C.  Explanation. — (a)  "And  the  Lord  said  to  Moses  and  Aaron  in  the  land 
of  Egypt :    This  month  shall  be  to  you  the  beginning  of  months :  it  shall  be 
the  first  in  the  months  of  the  year"   (Ex.  xii.  i,  2).    This  month  was  the 
seventh  month  of  their  year.     The  Israelites  should  now  begin  the  year  in 
Spring  (April),  while  heretofore  they  had  begun  in  the  Autumn   (Septem- 
ber).   "  Speak  ye  to  the  whole  assembly  of  the  children  of  Israel,  and  say  to 
them :  On  the  tenth  day  of  this  month  let  every  man  take  a  lamb  by  their  fam- 
ilies and  houses.    And  it  shall  be  a  lamb  without  blemish,  a  male,  of  one  year : 
according  to  which  rite  also  you  shall  take  a  kid."     (Instead  of  a  lamb  a  kid 
could  be  sacrificed,  and  all  the  same  rites  and  ceremonies  were  to  be  used  with 
the  one  as  with  the  other.)    "And  you  shall  keep  it  until  the  fourteenth  day  of 
this  month :  and  the  whole  multitude  of  the  children  of  Israel  shall  sacrifice  it 
in  the  evening.    And  they  shall  take  of  the  blood  thereof,  and  put  it  upon  both 


68  TEACHER'S  HANDBOOK   TO   BIBLE  HISTORY. 

the  side  posts,  and  on  the  upper  door  posts  of  the  houses,  wherein  they  shall 
eat  it.  And  they  shall  eat  the  flesh  that  night  roasted  at  the  fire,  and  unleav- 
ened bread,  with  wild  lettuce"  (xii.  3,  5-8).  "Unleavened  bread,"  bread  made 
without  yeast,  prepared  with  flour  and  water  only.  "  Wild  lettuce,"  bitter-tast- 
ing plant.  "And  thus  you  shall  eat  it :  you  shall  gird  your  reins,  and  you  shall 
have  shoes  on  your  feet,  holding  staves  in  your  hands,  and  you  shall  eat  in 
haste:  for  it  is  the  phase  (that  is  the  passage)  of  the  Lord"  (xii.  n). 
They  were  to  have  their  loins  girdled,  a  staff  in  their  hand,  and  sandals  on 
their  feet,  as  travelers  ready  for  the  journey.  It  was  the  "passage  of  the 
Lord,"  because  the  Lord  in  His  visitation  was  to  pass  by  the  houses  of  the 
Israelites  and  leave  their  firstborn  unmolested.  "And  the  blood  shall  be 
unto  you  for  a  sign  in  the  houses  where  you  shall  be:  and  I  shall  see  the 
blood,  and  shall  pass  over  you:  and  the  plague  shall  not  be  upon  you  to 
destroy  you,  when  I  shall  strike  the  land  of  Egypt"  (xii.  13).  (b)  "And 
it  came  to  pass  at  midnight,  the  Lord  slew  every  firstborn  in  the  land  of 
Egypt,  from  the  firstborn  of  Pharao,  who  sat  on  his  throne,  unto  the  firstborn 
of  the  captive  woman  that  was  in  the  prison,  and  all  the  firstborn  of  cattle. 
And  Pharao  arose  in  the  night,  and  all  his  servants,  and  all  Egypt;  and  there 
arose  a  great  cry  in  Egypt :  for  there  was  not  a  house  wherein  there  lay  not 
one  dead.  And  Pharao  calling  Moses  and  Aaron,  in  the  night  said :  Arise 
and  go  forth  from  among  my  people,  you  and  the  children  of  Israel:  go, 
sacrifice  to  the  Lord  as  you  say.  Your  sheep  and  herds  take  along  with 
you,  as  you  demanded,  and  departing,  bless  me"  (xii.  29-32).  (c)  And 
the  same  day  the  Lord  brought  forth  the  children  of  Israel  out  of  the  land 
of  Egypt  by  their  companies"  (xxii.  51).  "And  the  children  of  Israel 
set  forward  from  Ramesse  to  Socoth,  being  about  six  hundred  thousand  men 
on  foot,  besides  children.  And  the  Lord  spoke  to  Moses,  saying:  Sanctify 
unto  me  every  firstborn"  (xiii.  I,  2).  Sanctification  in  this  means  that 
the  firstborn  males  of  the  Hebrews  should  be  deputed  to  the  ministry  in  the 
divine  worship.  When  later  on  the  children  of  Levi  were  called  to  the 
priesthood  the  firstborn  of  the  other  tribes  were  ransomed  with  gold. 
Even  the  firstborn  of  the  beasts  were  to  be  sanctified,  that  is,  given  for 
a  sacrifice.  And  God  said  to  Moses,  thou  shalt  say:  "With  a  strong 
hand  did  the  Lord  bring  us  forth  out  of  the  land  of  Egypt,  out  of  the 
house  of  bondage"  (xiii.  14).  "Strong  hand,"  that  is,  powerful,  a 
power  which  Pharao  could  no  longer  resist.  "  And  Moses  took 
Joseph's  bones  with  him:  because  he  had  adjured  the  children  of  Israel, 
saying:  God  shall  visit  you,  carry  out  my  bones  from  hence  with  you.  And 
marching  from  Socoth  they  encamped  in  Etham  in  the  utmost  coasts  of  the 
wilderness"  (xiii.  19,  20). 

D.  Commentary. — i.  The  Paschal  Lamb,  the  Eighth  Figure  of 
the  Messias.  The  Paschal  lamb  was  to  be  without  spot ;  Our  Saviour 
is  the  true  Lamb  of  God  without  spot.  The  Paschal  lamb  was 
sacrificed  and  no  bone  allowed  to  be  broken ;  Our  Saviour  was  sacri- 
ficed on  the  cross  and  His  bones  were  not  broken.  The  Paschal  lamb 
was  roasted  in  sacrifice  on  two  skewers  in  the  form  of  a  cross ;  Christ 


THE  PASSAGE  THROUGH  THE  RED  SEA.  69 

\vas  raised  in  sacrifice  on  the  cross.  Through  the  Paschal  lamb  the 
firstborn  of  the  Israelites  were  preserved  from  temporal  death. 
Jesus  Christ  died  to  save  us  from  eternal  death.  2.  Attributes  of 
God.  (a)  His  justice.  The  loss  of  their  firstborn  was  a  punishment 
due  to  Pharao's  obstinacy  in  resisting  God,  and  his  hardness  of  heart 
toward  the  Israelites,  and  due  to  his  people  for  their  cruel  oppression 
of  the  Hebrews.  This  punishment  was  also  deserved  for  the  putting 
to  death  of  the  new-born  babes  of  the  descendants  of  Israel.  What 
is  that  attribute  of  God  by  which  He  punishes  the  wicked  according 
to  their  deserts?  What  do  you  mean  by  saying  "God  is  just"? 
(b)  His  faithfulness.  God  promised  Abraham,  Isaac  and  Jacob  that 
their  descendants  would  be  a  numerous  people.  He  further  promised 
Jacob  that  He  would  lead  His  people  out  of  the  land  of  Egypt.  God 
kept  these  promises.  What  do  we  call  that  attribute  of  God  by  which 
He  surely  keeps  His  promises  ?  What  do  you  mean  by  saying  "  God 
is  faithful  "?  3.  The  Jewish  and  the  Christian  Easter.  The  Israelites 
yearly  celebrated  the  Passover  in  grateful  remembrance  of  their  de- 
liverance from  Egyptian  bondage  and  the  preservation  of  their  first- 
born from  temporal  death  at  the  time  of  God's  visitation.  We 
Christians  celebrate  Easter  at  the  same  season,  the  Paschal  season, 
our  Easter,  in  thanksgiving  to  God  for  deliverance  from  the  bondage 
of  Satan  through  the  passion,  and  death  on  the  cross,  of  Our  Saviour 
Jesus  Christ  and  for  our  preservation  from  eternal  death. 

E.  Moral  Application. — The  Israelites  were  freed  from  their 
bondage  in  Egypt.  So  you,  my  dear  children,  have  been  freed  from 
the  bondage  of  Satan  in  the  holy  Sacrament  of  Baptism,  and  many 
times  freed  from  sin  in  the  Sacrament  of  Penance.  The  Israelites 
never  returned  into  the  bondage  of  the  Egyptians.  Try,  then,  my 
dear  children,  to  flee  from  every  occasion  of  sin,  that  Satan  may 
never  again  obtain  his  power  over  you.  Be  brave,  be  strong,  resist 
sin  at  the  outset,  dare  to  do  right,  dare  to  be  true,  true  to  your 
faith,  true  to  your  conscience.  Keep  near  your  Blessed  Mother, 
that  she  may  fold  her  mantle  of  protection  about  you,  that  you  may 
never  in  thought,  word  or  deed  wound  the  Sacred  Heart  of  Jesus. 
Let  us  pray  for  the  preservation  of  your  innocence. 

XXXV. — THE  PASSAGE  THROUGH  THE  RED  SEA. 

A.  Preparation.— -The  people  of  Israel  passed  quickly  to  the  Red  Sea.  How 
they  passed  through  it  and  what  then  happened  we  will  now  hear. 


7o  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

B.    Narration. — (a)   Passage   through   the   Red   Sea.      (b)  De- 
struction of  Pharao  and  his  armies. 

C.  Explanation. —  (a)  "  And  the  angel  of  God,  who  went  before  the  camp  of 
Israel,  removing,  went  behind  them:  and  together  with  him  the  pillar  of  the 
cloud,  leaving  the  fore  part,  stood  behind,  between  the  Egyptians'  camp  and 
the  camp  of  Israel :  and  it  was  a  dark  cloud,  and  enlightening  the  night,  so 
that  they  could  not  come  at  one  another  all  the  night"  (Ex.  xiv.  19,  20). 
(b}  "And  when  Moses  had  stretched  forth  his  hand  over  the  sea,  the  Lord 
took  it  away  by  a  strong  and  burning  wind  blowing  all  the  night,  and 
turned  it  into  dry  ground:  and  the  water  was  divided.  And  the  children 
of  Israel  went  in  through  the  midst  of  the  sea  dried  up :  for  the  water 
was  as  a  wall  on  their  right  hand  and  on  their  left.  And  the  Egyptians 
pursuing  went  in  after  them,  and  all  Pharao's  horses,  his  chariots  and 
horsemen  through  the  midst  of  the  sea,  and  now  the  morning  watch  was 
come,  and  behold,  the  Lord  looking  upon  the  Egyptian  army  through  the 
pillar  of  fire  and  of  the  cloud,  slew  their  host,  and  overthrew  the  wheels  of 
the  chariots,  and  they  were  carried  into  the  deep.  And  the  Egyptians  said: 
Let  us  flee  from  Israel:  for  the  Lord  fighteth  for  them  against  us.  And  the 
Lord  said  to  Moses:  Stretch  forth  thy  hand  over  the  sea,  that  the  waters 
may  come  again  upon  the  Egyptians,  upon  their  chariots  and  horsemen."  (c) 
"And  when  Moses  had  stretched  forth  his  hand  toward  the  sea,  it  returned 
at  the  first  break  of  day  to  its  former  place:  and  as  the  Egyptians  were 
fleeing  away,  the  waters  came  upon  them,  and  the  Lord  shut  them  up  in  the 
middle  of  the  waves.  And  the  water  returned,  and  covered  the  chariots  and 
the  horsemen  of  all  the  army  of  Pharao,  who  had  come  into  the  sea  after 
them,  neither  did  there  so  much  as  one  of  them  remain.  But  the  children 
of  Israel  marched  through  the  midst  of  the  sea  upon  dry  land,  and  the  waters 
were  to  them  as  a  wall  on  the  right  hand  and  on  the  left:  And  the  Lord 
delivered  Israel  on  that  day  out  of  the  hands  of  the  Egyptians.  And  they 
saw  the  Egyptians  dead  upon  the  sea  shore :  And  the  people  feared  the  Lord, 
and  they  believed  the  Lord  and  Moses  His  servant"  (xiv.  21-31). 

D.  Commentary. — I.  Attributes  of  God.  (a)  His  infinite  power. 
The  sea  divided  its  waters  at  God's  command.  This  was  a  miracle. 
What  is  a  miracle?  Who  only  can  perform  miracles?  Why  can 
God  only  perform  miracles?1  (b)  His  goodness.  Pharao  with  his 
army  set  out  in  pursuit  of  the  Israelites  in  order  to  force  them  back 
into  Egypt  and  into  bondage.  But  the  Israelites  cried  unto  God  for 
help  and  He  again  delivered  them.  What  do  we  call  that  attribute  of 
God  by  which  He  bestows  numberless  blessings  upon  all  His 
creatures?  What  do  you  mean  by  saying  "God  is  good"?  (c) 
His  justice.  Pharao  and  his  army  met  their  death  by  being  drowned 
in  the  Red  Sea,  the  same  death  that  so  many  innocent  babes  of  the 
Israelites  were  made  to  endure  in  the  waters  of  the  Nile.  The 


THE  MIRACLES  IN  THE  DESERT.  71 

destruction  of  Pharao  was  a  just  punishment  also  for  his  pride,  his 
obstinacy,  hardheartedness  and  lack  of  repentance.  What  do  you 
mean  by  saying  "  God  is  just  "?  2.  The  Passage  through  the  Waters 
of  the  Red  Sea  is  a  Figure  of  the  Holy  Sacrament  of  Baptism. 
The  Israelites  had  to  pass  through  the  waters  of  the  Red  Sea  in 
order  to  escape  from  the  bondage  of  the  Egyptians  and  enter  into 
the  Promised  Land.  It  is  through  the  waters  of  Baptism  that  we 
escape  from  the  power  of  Satan  and  are  made  heirs  of  the  promised 
land  —  heaven. 

E.  Moral  Application. — God  did  not  forget  His  people  in  the  time 
of  danger,  neither  will  He  ever  forsake  you  if  you  remain  faithful 
to  Him. 


XXXVI. — THE  MIRACLES  IN  THE  DESERT. 

A.  Preparation. — From  the  Red  Sea  the  Israelites  went  into  the  desert, 
where  they  received  in  a  miraculous  manner  food  and  drink. 

B.  Narration. — (a)  The  bitter  spring,     (b)  The  murmuring  of 
the  people  for  want  of  food,      (c)    Quails  and  manna,      (d)    The 
murmuring  of  the  people  because  of  the  lack  of  water,     (e)  Amalec 
and  his  people  overcome. 


C.  Explanation.— (a)  "And  Moses  brought  Israel  from  the  Red  Sea,  and 
they  went  forth  into  the  wilderness  of  Sur,  and  they  marched  three  days 
through  the  wilderness,  and  found  no  water.  And  they  came  into  Mara,  and 
they  could  not  drink  the  waters  of  Mara,  because  they  were  bitter :  whereupon 
Moses  gave  a  suitable  name  to  the  place,  calling  it  Mara,  that  is  bitterness. 
And  the  people  murmured  against  Moses,  saying:  What  shall  we  drink? 
But  he  cried  to  the  Lord,  and  he  shewed  him  a  tree,  which  when  he  had  cast 
into  the  waters,  they  were  turned  into  sweetness"  (Ex.  xv.  22-25).  (The 
water  was  made  sweet;  drinking  water  is  called  sweet  water  to  distinguish 
it  from  the  salt  water  of  the  ocean.)  "And  the  children  of  Israel  came  into 
Elim,  where  there  were  twelve  fountains  of  water,  and  seventy  palm  trees: 
and  they  encamped  by  the  waters.  And  they  set  forward  from  Elim,  and  all 
the  multitude  of  the  children  of  Israel  came  into  the  desert  of  Sin,  which  is 
between  Elim  and  Sinai:  the  fifteenth  day  of  the  second  month,  after  they 
came  out  of  the  land  of  Egypt,  (ft)  And  all  the  congregation  of  the  children 
of  Israel  murmured  against  Moses  and  Aaron  in  the  wilderness.  And  the 
children  of  Israel  said  to  them:  Would  to  God  we  had  died  by  the  hand  of 
the  Lord  in  the  land  of  Egypt,  when  we  sat  over  the  flesh  pots,  and  ate  bread 
to  the  full.  Why  have  you  brought  us  into  this  desert,  that  you  might  destroy 
all  the  multitude  with  famine?  (c)  And  the  Lord  spoke  to  Moses,  saying: 
I  have  heard  the  murmuring  of  the  children  of  Israel :  Say  to  them :  In  the 


72  TEACHER'S  HANDBOOK   TO  BIBLE  HISTORY. 

evening  you  shall  eat  flesh,  and  in  the  morning  you  shall  have  your  fill  of 
bread:  and  you  shalll  know  that  I  am  the  Lord,  your  God.  So  it  came  to 
pass  in  the  evening,  that  quails  coming  up,  covered  the  camp:  and  in  the 
morning  a  dew  lay  around  about  the  camp.  And  when  the  children  of 
Israel  saw  it,  they  said  one  to  another :  Manhu !  which  signifieth :  what  is 
this!  for  they  knew  not  what  it  was.  And  Moses  said  to  them:  This  is  the 
bread,  which  the  Lord  hath  given  you  to  eat"  (xv.  27;  xvi.  1-3,  11-15). 
Manna  is  also  called  heavenly  bread  because  it  was  sent  by  God  from  heaven. 
The  people  gathered  every  day  sufficient  for  the  needs  of  each,  but  on  the 
sixth  day  they  were  to  gather  a  double  portion  sufficient  for  the  seventh 
day,  for  God  sent  it  not  on  the  Sabbath  day.  "  See  that  the  Lord  hath  given 
you  the  sabbath,  and  for  this  reason  on  the  sixth  day  He  giveth  you  a  double 
provision:  let  each  man  stay  at  home,  and  let  none  go  forth  out  of  his  place 
the  seventh  day.  And  the  people  kept  the  sabbath  on  the  seventh  day" 
(xvi.  29,  30).  (d)  "Then  all  the  multitude  of  the  children  of  Israel  set- 
ting forward  from  the  desert  of  Sin,  according  to  the  word  of  the  Lord, 
encamped  in  Raphidim,  where  there  was  no  water  for  the  people  to  drink. 
And  they  argued  with  Moses,  and  said:  Give  us  water,  that  we  may  drink. 
And  Moses  answered  them:  Why  find  fault  with  me?  Wherefore  do  you 
tempt  the  Lord?  So  the  people  were  thirsty  there  for  want  of  water,  and 
murmured  against  Moses,  saying:  Why  didst  thou  make  us  go  forth  out  of 
Egypt,  to  kill  us  and  our  children,  and  our  beasts  with  thirst?  And  Moses 
cried  to  the  Lord,  saying:  What  shall  I  do  to  this  people?  Yet  a  little  more 
and  they  will  stone  me.  And  the  Lord  said  to  Moses :  Go  before  the  people, 
and  take  with  thee  of  the  ancients  of  Israel:  and  take  in  thy  hand  the  rod 
wherewith  thou  didst  strike  the  river,  and  go.  Behold,  I  will  stand  there 
before  thee,  upon  the  rock  Horeb :  and  thou  shalt  strike  the  rock,  and  water 
shall  come  out  of  it  that  the  people  may  drink.  Moses  did  so  before  the 
ancients  of  Israel :  And  he  called  the  name  of  that  place  Temptation,  because 
the  children  of  Israel  there  tempted  the  Lord,  saying:  Is  the  Lord  among 
us  or  not?"  (xvii.  1-7).  (e)  "And  Amalec  came,  and  fought  against  Israel 
in  Raphidim.  And  Moses  said  to  Josue:  Choose  out  men:  And  go  out  and 
fight  against  Amalec:  to-morrow  I  will  stand  on  the  top  of  the  hill  having 
the  rod  of  God  in  my  hand.  And  Josue  put  Amalec  and  his  people  to  flight, 
by  the  edge  of  the  sword  (xvii.  8,  9,  13).  Amalec  and  his  people  were 
descendants  of  Esau;  they  lived  between  the  Red  Sea  and  Chanaan  on  the 
peninsula  of  Sinai.  "Josue"  was  the  leader  of  the  troops.  During  the 
whole  of  the  battle  Moses  lifted  his  hands  in  prayer,  and  when  his  hands 
were  heavy  from  weariness  "Aaron  and  Hur  stayed  up  his  hands  on  both 
sides.  And  it  came  to  pass  that  his  hands  were  not  weary  until  sunset" 
(xvii.  12).  That  is  until  the  Lord  had  granted  his  prayers  and  won  for  His 
people  the  victory  over  Amalec.  "And  Moses  built  an  altar:  and  called 
the  name  thereof,  The  Lord  my  Exhaltation"  (xvii.  15). 

D.  Commentary. — i.  God's  Power  and  Goodness.  God 
worked  numerous  miracles  in  the  wilderness.  How  many  and  what 
were  they  ?  What  is  a  miracle  ?  Who  can  perform  miracles  ?  What 
do  you  mean  by  saying  "  God  is  all-powerful "  ?  The  miracles  in 


THE  TEN  COMMANDMENTS.  73 

the  wilderness  were  so  many  proofs  of  the  love  God  bore  His 
people.  They  were  blessings  He  showered  upon  them.  What  is 
that  attribute  of  God  by  which  out  of  the  abundance  of  His  love 
he  bestows  numberless  blessings  upon  us  and  upon  all  His  creatures  ? 
What  do  you  mean  by  saying  "  God  is  good  "  ?  2.  The  Sins  against 
Hope.  God  had  already  given  the  Israelites  so  many  proofs  of  His 
love  and  power,  in  Egypt  as  well  as  in  the  wilderness,  that  when 
they  began  to  suffer  hunger  and  thirst  they  should  confidently  have 
hoped  for  His  help.  Instead  they  murmured  against  Moses,  and  in 
murmuring  against  Moses  they  murmured  against  God  who  had 
led  them  into  the  wilderness.  They  sinned  against  hope  because 
they  did  not  trust  in  God.  This  is  the  sin  of  mistrust  or  lack  of 
confidence  in  God.  What  is  hope  ?'  How  do  you  sin  against  hope  ?* 
3.  Manna  a  Figure  of  the  Eucharist.  The  manna  was  bread  which 
fell  from  heaven.  Our  Saviour  in  the  Holy  Eucharist  is  a  living 
bread  descending  from  heaven.  Daily  the  Israelites  ate  of  the 
manna.  Daily  Christ  offers  Himself  to  us  as  our  food  in  the  most 
holy  Sacrament  of  the  Altar.  The  manna  supplied  the  place  of  all 
other  food;  the  Holy  Eucharist  is  the  bread  by  excellence,  and 
suffices  for  all  the  wants  of  our  soul. 

E.  Moral  Application. — The  way  to  the  Promised  Land  was 
through  the  desert,  which  was  full  of  privations  and  hardships.  The 
way  to  the  "  promised  land  of  heaven  "  is  through  the  desert  of  this 
life,  also  filled  with  privations  and  sufferings.  Bear  patiently  the 
ills  and  sufferings  of  this  life.  Think  of  your  Saviour  who  suffered 
all  for  you  and  who  said :  "  Take  up  your  cross  and  follow  me." 
If  suffering  be  your  portion,  repine  not,  try  to  bear  it  cheerfully. 
"  Christ  also  suffered  for  us,  leaving  you  an  example  that  you 
should  follow  his  steps  "  (I.  Peter  ii.  21). 


XXXVII.— THE  TEN  COMMANDMENTS. 

A.  Preparation.— On  their  journey  through  the  wilderness  the  people  of 
Israel  arrived  at  Mount  Sinai  (see  map),  where  God  gave  unto  them  the  ten 
commandments. 

B.  Narration. — (a)    Moses    on    the    mount    speaks    with    God. 
Promise  of  the  people,     (b)   Preparations  for  the  third  day.     (c) 
The  giving  of  the  laws.    Fear  of  the  people,     (d)  The  sacrifice  of 
Moses,     (e)  Moses  again  goes  up  the  mountain. 

d)  108.        (2)  327. 


74  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

C.  Explanation. — (a)  "In  the  third  month  of  the  departure  of  the  children 
of  Israel  out  of  the  land  of  Egypt,  they  came  into  the  wilderness  of  Sinai" 
(Ex.  xix.  i).  "And  Moses  went  up  to  God:  and  the  Lord  called  unto  him 
from  the  mountain,  and  said:  Thus  shalt  thou  say  to  the  house  of  Jacob, 
and  tell  the  children  of  Israel:  You  have  seen  what  I  have  done  to  the 
Egyptians,  how  I  have  carried  you  upon  the  wings  of  eagles,  and  have 
taken  you  to  myself.  If  therefore  you  will  hear  my  voice,  and  keep  my 
covenant,  you  shall  be  my  peculiar  possession  above  all  people:  for  all  the 
earth  is  mine.  And  you  shall  be  to  me  a  priestly  kingdom,  and  a  holy  nation. 
These  are  the  words  thou  shalt  speak  to  the  children  of  Israel.  Moses 
called  together  the  elders  of  the  people  and  declared  all  the  words  of  the 
Lord  as  commanded.  And  all  the  people  answered  together:  All  that 
the  Lord  hath  spoken  we  will  do.  And  when  Moses  had  related  this  to  the 
Lord,  the  Lord  said  to  him:  Lo,  now  will  I  come  to  thee  in  the  darkness 
of  a  cloud,  that  the  people  may  hear  me  speaking  to  thee,  and  may  believe 
thee  for  ever,  (b)  And  He  said  to  him:  Go  to  thy  people,  and  sanctify 
them  to-day,  and  to-morrow,  and  let  them  wash  their  garments.  And  let 
them  be  ready  against  the  third  day:  for  on  the  third  day  the  Lord  will 
come  down  in  the  sight  of  all  the  people  upon  Mount  Sinai"  (xix.  3-11). 
The  people  were  to  repent  of  their  sins,  ask  God's  pardon  and  do  penance. 
"And  now  the  third  day  was  come,  and  the  morning  appeared:  and  behold 
thunders  began  to  be  heard,  and  lightning  to  flash,  and  a  very  thick  cloud 
to  cover  the  mount,  and  the  noise  of  the  trumpet  sounded  exceeding  loud, 
and  the  people  in  the  camp  feared.  And  when  Moses  had  brought  them  forth 
to  meet  God  from  the  place  of  the  camp,  they  stood  at  the  bottom  of  the 
mount.  And  all  mount  Sinai  was  on  fire,  because  the  Lord  was  come  down 
upon  it.  And  the  Lord  spoke  all  these  words:  I  am  the  Lord  thy  God,  who 
brought  thee  out  of  the  land  of  Egypt,  out  of  the  house  of  bondage.  Thou 
shalt  not  have  strange  gods  before  me.  Thou  shalt  not  make  to  thyself  a 
graven  thing,  nor  the  likeness  of  anything  that  is  in  heaven  above,  or  in 
the  earth  beneath,  nor  of  those  things  that  are  in  the  waters  under  the 
earth.  Thou  slialt  not  adore  them,  nor  serve  them:  I  am  the  Lord  thy 
God,  mighty,  jealous,  visiting  the  iniquities  of  the  fathers  upon  the  children, 
unto  the  third  and  fourth  generation  of  them  that  hate  me:  And  shewing 
mercy  unto  thousands  of  them  that  love  me  and  keep  my  commandments. 
Thou  shalt  not  take  the  name  of  the  Lord  thy  God  in  vain.  For  the  Lord  wilt 
not  hold  him  guiltless  that  shall  take  the  name  of  the  Lord  his  God  in  vain. 
Remember  that  thou  keep  holy  the  sabbath  day.  Six  days  shalt  thou  labor  and 
shalt  do  all  thy  works.  But  on  the  seventh  day  is  the  sabbath  of  the  Lord  thy 
God :  thou  shalt  do  no  work  on  it,  thou  nor  thy  son,  nor  thy  daughter,  nor  thy 
man  servant,  nor  thy  maid  servant,  nor  thy  beast,  nor  the  stranger  that  is 
within  thy  gates.  For  in  six  days  the  Lord  made  heaven  and  earth,  and  the 
sea,  and  all  things  that  are  in  them,  and  rested  on  the  seventh  day :  therefore 
the  Lord  blessed  the  seventh  day,  and  sanctified  it.  Honor  thy  father  and 
thy  mother,  that  thou  mayest  be  longlived  in  the  land  which  the  Lord  thy  God 
will  give  thee.  Thou  shalt  not  kill.  Thou  shalt  not  commit  adultery.  Thou 
shalt  not  steal.  Thou  shalt  not  bear  false  witness  against  thy  neighbor.  Thou 
shalt  not  covet  thy  neighbor's  house :  neither  shalt  thou  desire  his  wife,  nor 
his  servant,  nor  his  handmaid,  nor  his  ox,  nor  his  ass,  nor  anything  that  is  his. 


THE  TEN  COMMANDMENTS.  75 

And  all  the  people  saw  the  flames,  and  heard  the  voice  and  the  sound  of  the 
trumpet:  and  being  terrified  and  struck  with  fear,  they  stood  afar  off,  saying 
to  Moses:  Speak  thou  to  us,  and  we  will  hear;  let  not  the  Lord  speak  to 
us,  lest  we  die.  And  Moses  said  to  the  people:  Fear  not:  for  God  is  come 
to  prove  you,  and  that  the  dread  of  Him  might  be  in  you,  and  you  should 
not  sin"  (xix.  16-18;  xx.  1-20.  (d)  "And  Moses  wrote  all  the  words  of  the 
Lord:  and  rising  in  the  morning  he  built  an  altar  at  the  foot  of  the  mount, 
and  twelve  tithes  according  to  the  twelve  tribes  of  Israel.  And  he  sent  young 
men  of  the  children  of  Israel,  and  they  offered  holocausts,  and  sacrificed 
peace  victims  of  calves  to  the  Lord.  Then  Moses  took  half  of  the  blood, 
and  put  into  bowls:  and  the  rest  he  poured  upon  the  altar.  And  taking  the 
book  of  the  covenant,  he  read  it  in  the  hearing  of  the  people :  and  they  said : 
All  things  that  the  Lord  hath  spoken  we  will  do,  we  will  be  obedient  And 
he  took  the  blood  and  sprinkled  it  upon  the  people,  and  he  said:  This  is 
the  blood  of  the  covenant  which  the  Lord  hath  made  with  you  concerning 
all  these  words.  (?)  And  the  Lord  said  to  Moses:  Come  up  to  me  unto 
the  mount,  and  be  there:  and  I  will  give  thee  tables  of  stone,  and  the  law, 
and  the  commandments  which  I  have  written:  that  thou  mayst  teach  them. 
And  when  Moses  was  gone  up,  a  cloud  covered  the  mount.  And  the  glory 
of  the  Lord  dwelt  upon  Sinai,  covering  it  with  a  cloud  six  days:  and  the 
seventh  day  he  called  him  out  of  the  midst  of  the  cloud  And  the  sight  of 
the  glory  of  the  Lord  was  like  a  burning  fire  upon  the  top  of  the  mount, 
in  the  eyes  of  the  children  of  Israel.  And  Moses  entering  into  the  midst  of 
the  cloud,  went  up  into  the  mountain :  and  he  was  there  forty  days  and  forty 
nights"  (xxiv.  4-18).  "And  the  Lord  spoke  to  Moses,  saying:  Speak  to 
the  children  of  Israel,  and  thou  shalt  say  to  them:  See  that  thou  keep  my 
sabbath:  because  it  is  a  sign  between  me  and  you  in  your  generations:  that 
you  may  know  that  I  am  the  Lord,  who  sanctify  you.  And  the  Lord  when 
He  had  ended  these  words  in  Mount  Sinai,  gave  to  Moses  two  stone  tables 
of  testimony,  written  with  the  finger  of  God"  (xxxi.  12,  18).  On  these  two 
tables  of  stone  were  the  ten  commandments.  On  the  one  were  the  three  first 
commandments  relating  our  duties  to  God  and  on  the  other  the  remaining 
seven  relating  our  duties  to  our  neighbor  and  ourselves.  "  Written  with  the 
finger  of  God,"  that  is,  by  His  infinite  power. 

D.  Commentary. — i.  God's  Holiness  and  Power.  God  gave 
to  the  Israelites  commandments  in  which  were  minute  instructions 
as  to  what  they  were  to  do  and  what  they  were  to  avoid.  By  these 
commandments,  then,  is  made  known  the  divine  will  of  God.  He 
wills  mankind  to  do  what  is  good  and  to  avoid  what  is  evil  because 
He  loves  only  what  is  good  and  hates  all  that  is  evil.  What  do  we 
call  this  attribute  of  God  ?  What  do  you  mean  by  saying  "  God 
is  holy  "  ?  God's  almighty  power  was  again  shown  by  the  appalling 
spectacle  on  Mount  Sinai,,  when  all  nature  contributed  to  show  His 
greatness.  2.  The  Dread  Greatness  of  God.  When  the  almighty 
God  spoke  to  the  Israelites,  they  trembled  at  the  foot  of  Mount 


76  TEACHER'S  HANDBOOK   TO  BIBLE   HISTORY. 

Sinai,  and  implored  Moses  to  speak  to  them  himself,  instead  of  the 
Lord,  whose  majesty  they  could  not  sustain.  3.  The  Ten  Com- 
mandments contained  the  Law,  not  only  for  the  Israelites,  but  for 
the  whole  of  mankind,  including  each  one  of  us.  The  very  nature 
of  man  impresses  the  duty  of  keeping  these  commands.  We  must 
adore  and  serve  God,  the  Creator  of  us  all.  Love,  honor  and  obey 
our  father  and  mother,  our  natural,  God-given  parents.  We  must 
not  injure  our  neighbor  or  ourselves  in  body  or  soul.  We  must 
not  harm  the  good  name  or  the  possessions  of  our  neighbor.  Christ 
came  not  to  destroy  but  to  fulfill  this  the  Old  Law.  That  is,  the  more 
fully  to  interpret  and  to  teach  it.  Why  are  we  Christians,  then, 
obliged  to  keep  this  covenant  of  the  Old  Law  ?  The  old  and  the  new 
covenant.  The  old  covenant  was  made,  through  Moses,  with  the 
people  of  Israel,  and  Moses  confirmed  it  by  sacrifices.  The  sacri- 
fices which  Moses  offered  to  confirm  the  law  of  the  Lord,  as  well 
as  all  the  other  sacrifices  of  the  ancient  law,  were  figures  of  the 
sacrifice  of  Christ.  The  new  covenant  was  made,  through  Christ, 
with  all  people  and  confirmed  by  the  shedding  of  His  precious  blood 
on  the  cross.  Moses  sprinkled  blood  over  all  the  people ;  Our  Lord 
having  preached  the  Gospel,  gave  His  adorable  blood  to  His  apostles. 
Moses,  in  sprinkling  the  blood  of  the  victim  over  the  people,  used 
these  words :  "  This  is  the  blood  of  the  covenant  which  the  Lord 
has  made  with  you."  Our  Lord,  in  giving  His  blood  to  His  apostles, 
pronounced  these  words :  "  This  is  my  blood  of  the  new  testament, 
which  shall  be  shed  for  many."  The  sacrifices  of  the  ancient  law 
were  bloody  and  unbloody;  the  sacrifice  of  Our  Lord  was  offered 
up  in  a  bloody  manner  on  the  cross,  and  is  still  offered  in  an  un- 
bloody manner  on  the  altar.  The  sacrifices  of  the  ancient  law  were 
offered  up  for  four  ends — to  adore,  to  thank,  to  ask  and  to  expiate ; 
the  sacrifice  of  Our  Lord  is  offered  up  for  the  same  four  ends. 
Thus  the  sacrifices  of  the  ancient  law  are  figures  of  Our  Lord's 
sacrifice. 

E.  Moral  Application. — Think  of  the  great  majesty  and  power 
of  God  and  fear  to  offend  Him.  God  has  threatened  with  dire 
punishment  those  who  break  His  commandments.  At  night  examine 
your  conscience;  if  you  find  you  have  sinned,  repent,  resolve  to 
amend  and  go  to  Confession  as  soon  as  possible.  God  loves  a  contrite 
heart  and  if  you  have  been  so  unfortunate  as  to  break  one  of  God's 
commandments,  humbly  beg  His  mercy  and  pardon  and  show  your 
grief  at  having  offended  Him.  If  you  really  love  God  and  your 


THE    GOLDEN    CALF.  77 

neighbor  for  love  of  Him,  you  will  not  readily  break  His  command- 
ments. Remember  the  chief  commandments  that  include  all  the 
others.  "  Thou  shalt  love  the  Lord  thy  God  with  thy  whole  heart, 
and  with  thy  whole  soul,  and  with  thy  whole  mind,  and  with  thy 
whole  strength.  This  is  the  greatest  and  the  first  commandment. 
And  the  second  is  like  to  this :  Thou  shalt  love  thy  neighbor  as  thy- 
self "  (Mark  xii.  30;  Matt.  xxii.  37).  Also  bear  in  mind  the 
Golden  Rule  to  do  unto  others  as  you  would  have  them  do  unto  you. 

XXXVIIL— THE  GOLDEN  CALF. 

A.  Preparation. — Although  the  Israelites  had  promised  faithfully  to  serve 
God  and  keep   His   commandments,  they  soon   forsook   Him  and   fell   into 
idolatry,  worshipping  a  golden  calf. 

B.  Narration. — (a)  The  golden  calf,     (b)  The  righteous  anger 
of  Moses,    (c)  Moses  intercedes  with  God  for  his  people  and  their 
sins  are  forgiven  them. 

C.  Explanation.— (a)    Moses   was   forty   days   and   forty  nights   on   the 
mount  and  the  Israelites  despaired  of  his  return.    "And  the  people  seeing 
that  Moses  delayed  to  come  down  from  the  mount,  gathering  together  against 
Aaron  said :  Arise,  make  us  gods,  that  may  go  before  us,  for  as  to  this  Moses, 
the  man  that  brought  us  out  of  the  land  of  Egypt,  we  know  not  what  has 
befallen  him.    And  Aaron  said  to  them:   Take  the  golden  earrings  from  the 
ears  of  your  wives,  and  your  sons  and  daughters,  and  bring  them  to  me. 
And  the  people  did  what  he  had  commanded,  bringing  the  earrings  to  Aaron  " 
(Ex.  xxxii.   1-3).    Aaron   demanded  of  them  their  most  valued  belonging 
(namely,  gold),  because  he  hoped  they  would  rather  give  up  their  desire 
of   having    gods    made    than    their    gold.      "And    when    he    had    received 
them,  he  fashioned  them  by  founders'  work,  and  made  of  them  a  molten 
calf.    And  they  said :     These  are  thy  gods,  O  Israel,  that  have  brought  thee 
out  of  the  land  of  Egypt"  (xxxii.  4,  5).    Aaron  had  fashioned  the  gold  into 
a  calf,  to  remind  them  of  what  they  had  often  seen  among  the  idolatrous 
Egyptians.    "And   when   Aaron   saw   this,  he  built  an   altar  before   it  and 
made  proclamation  by  a  crier's  voice,  saying:    To-morrow  is  the  solemnity 
of  the  Lord.    And  the  Lord  spoke  to  Moses  saying:    Get  thee  down:  thy 
people,  which  thou  has  brought  out  of  the  land  of  Egypt,  hath  sinned.    They 
have  quickly  strayed  from  the  way  which  thou  didst  shew  them:  and  thev 
have  made  to  themselves  a  molten  calf,  and  have  adored  it,  and  sacrificing 
victims  to  it  have  said:    These  are  thy  gods,  O  Israel,  that  have  brought 
thee  put  of  the  land  of  Egypt,     (fc)   And  Moses  returned  from  the  mount, 
carrying  the  two  tables  of  the  testimony  in  his  hand,  written  on  both  sides, 
made  by  the  work  of  God :  the  writing  also  of  God  was  graven  in  the  tables. 
And  when  he  came  nigh  to  the  camp,  he  saw  the  calf  and  the  dances:  and 


78  TEACHER'S  HANDBOOK   TO   BIBLE  HISTORY. 

being  very  angry,  he  threw  the  tables  out  of  his  hand,  and  broke  them  at 
the  foot  of  the  mount"  (xxxii.  7,  19).  Moses  broke  the  tables  purposely  as 
a  sign  to  the  people  that  they  had  broken  their  covenant  with  God,  the  law 
of  the  ten  commandments  which  they  had  confirmed.  "And  laying  hold  of 
the  calf  which  they  had  made,  he  burnt  it  to  powder,  which  he  threw  into 
water,  and  gave  thereof  to  the  children  of  Israel  to  drink.  Then  standing 
in  the  gate  of  the  camp,  he  said:  If  any  man  be  on  the  Lord's  side  let  him 
join  with  me.  And  all  the  sons  of  Levi  gathered  themselves  together  unto 
him.  And  he  said  to  them:  Thus  saith  the  Lord  God  of  Israel:  Put  every 
man  his  sword  upon  his  thigh :  go  and  return  from  gate  to  gate  through  the 
midst  of  the  camp,  and  let  every  man  kill  his  brother,  and  friend  and  neigh- 
bor. And  the  sons  of  Levi  did  according  to  the  words  of  Moses,  and  there 
were  slain  that  day  about  three  and  twenty  thousand  men.  (c)  And  when 
the  next  day  was  come  Moses  spoke  to  the  people:  You  have  sinned  a  very 
great  sin :  I  will  go  up  to  the  Lord,  if  by  any  means  I  may  be  able  to  entreat 
him  for  your  crime.  And  returning  to  the  Lord,  he  said  I  beseech  thee: 
this  people  hath  sinned  a  heinous  sin,  and  they  have  made  to  themselves  gods 
of  gold:  either  forgive  them  this  trespass,  or  if  thou  do  not,  strike  me  out 
of  the  book  that  thou  hast  written"  (xxxii.  12,  26-28,  30-32)  (mean- 
ing the  Book  of  Life,  in  which  are  written  the  names  of  those  who  shall 
possess  heaven.)  Moses  intended  by  these  words  to  say:  Let  all  possible  evil 
come  upon  me,  rather  than  that  all  thy  people  should  be  lost.  "And  the 
Lord  answered  him :  He  that  sinned  against  me,  him  will  I  strike  out  of  my 
book :  But  go  thou,  and  lead  this  people  whither  I  have  told  thee :  My  angel 
shall  go  before  thee.  And  I  in  the  day  of  revenge  will  visit  this  sin  also  of 
theirs"  (xxxii.  33,  34). 

D.  Commentary. — i.  Idolatry.  Aaron  made  for  the  Israelites  a 
calf  of  gold  and  built  an  altar  before  the  same.  The  people  offered 
sacrifice  to  the  golden  calf.  To  whom  alone  may  we  offer  sacri- 
fice ?  The  Israelites  gave  to  the  golden  calf  honor  due  to  God  alone. 
What  is  that  sin  called  by  which  we  give  to  any  creature  the  honor 
due  to  God  alone?  What  is  idolatry?1  2.  Human  Fear.  When  the 
Israelites  asked  Aaron  to  make  gods  for  them,  he  should  have  re- 
buked them  and  refused  their  request.  But  he  had  often  seen  the 
wickedness  of  the  people  and  feared  if  he  angered  them  by  a  refusal 
they  might  stone  him  to  death.  He  thus  sinned  through  human  fear, 
and  helped  the  people  to  fall  into  idolatry.  Thus  he  was  accessory 
to  their  sin.  What  are  the  nine  ways  of  being  accessory  to  an- 
other's sin?8  3.  Permissible  Killing.  By  the  fifth  commandment  God 
forbids  killing.  Moses  had  the  idolaters  put  to  death  because  God 
had  commanded  it  and  he  as  the  chosen  leader  of  the  people  had  to 
carry  out  this  command.  Is  it  ever  allowed  to  take  the  life  of"  a 
human  being?  4.  God's  Goodness  and  Mercy.  Although  the  Israelites 
had  so  grievously  sinned  in  breaking  the  newly  confirmed  covenant, 

(i)  318.  (2)  see  page  35. 


ii 

; 


THE    TABERNACLE.  79 

falling  away  from  God  and  into  idolatry,  God  in  His  infinite  good- 
ness and  mercy  did  not  forsake  them,  but  granted  them  pardon  when 
they  had  acknowledged  their  sin  and  done  penance.  What  do  you 
mean  by  saying  "  God  is  good"?  What  do  you  mean  by  saying 
"God  is  merciful"? 

E.  Moral  Application. — Never  through  human  respect  or  human 
:ear  fail  to  carry  out  God's  commands.  Remember  the  words  of 
Christ :  "  Every  one  therefore  that  shall  confess  me  before  men,  I 
will  also  confess  him  before  my  Father  who  is  in  heaven.  But  he 
that  shall  deny  me  before  men,  I  will  also  deny  him  before  my 
Father  who  is  in  heaven  "  (Matt.  x.  32).  "And  fear  ye  not  them 
that  kill  the  body,  and  are  not  able  to  kill  the  soul :  but  rather  fear 
him  that  can  destroy  both  soul  and  body  in  hell "  (x.  28). 

XXXIX.— THE  TABERNACLE. 

A.  Preparation.— For  forty  days  and  forty  nights  God  spoke  to  Moses 
Mount  Sinai,  making  known  to  him  His  precepts  concerning  the  service 

lue  unto  Him.    We  shall  now  hear  how  Moses  was  to  build  and  arrange 
ic  temple  of  the  Israelites. 

B.  Narration. — (a)  Offerings  prescribed  for  the  building  of  the 
jrnacle,  the  ark,  the  candlestick,    (b)  The  form  of  the  tabernacle 

with  its  appurtenances,     (c)  The  altar  and  furnishings,     (d)  Con- 
ration  of  the  tabernacle  and  vessels. 

C.  Explanation. — (a)  "And  the  Lord  spoke  to  Moses,  saying:    Speak  to 
ic  children  of  Israel,  that  they  bring  firstfruits  to  me:  of  every  man  that 

Fereth  of  his  own  accord  you  shall  take  them.  And  these  are  the  things 
m  must  take :  Gold,  and  silver,  and  brass,  violet  and  purple,  and  scarlet 
ace  dyed,  and  fine  linen  and  goats'  hair,  and  rams'  skins  dyed  red,  and 
)let  skins  and  setim  wood :  oil  to  make  lights :  spices  for  ointment,  and  for 
feet  smelling  incense,  onyx  stones  to  adorn  the  ephod.  And  they  shall 
lake  me  a  sanctuary,  and  I  will  dwell  in  the  midst  of  them  "  (Ex.  xxv.  1-8). 
Setim  wood,"  the  wood  of  a  tree  that  grows  in  the  wilderness  which  is 
lid  to  be  incorruptible.  "  The  ephod  and  the  rational " ;  the  ephod  was  the 
ligh  priest's  upper  vestment  and  the  rational  his  breast  plate,  in  which  were 
reive  gems,  etc.  "And  thus  you  shall  make  it  frame  an  ark  of  setim  wood, 
le  length  whereof  shall  be  of  two  cubits  and  a  half:  the  breadth,  a  cubit  and 
half:  the  height,  likewise,  a  cubit  and  a  half.  And  thou  shalt  overlay  it 
nth  purest  gold  within  and  without:  and  over  it  thou  shalt  make  a  golden 

)wn  round  about  and  four  golden  rings,  which  thou  shalt  put  at  the  four 
>rners  of  the  ark :  let  two  rings  be  on  one  side  and  two  on  the  other.  Thou 

lit  make  bars  also  of  setim  wood,  and  shalt  overlay  them  with  gold,  and 


8o  TEACHER'S  HANDBOOK   TO  BIBLE  HISTORY. 

thou  shalt  put  them  in  through  the  rings  that  are  in  the  sides  of  the  ark, 
that  it  may  be  carried  on  them.  And  thou  shalt  put  in  the  ark  the  testimony 
which  I  will  give  thee.  Thou  shalt  make  also  a  propitiatory  of  the  purest 
gold."  ("  Propitiatory,"  a  covering  for  the  ark,  a  propitiatory  or  mercy  seat 
as  from  thence  God  showed  mercy.)  Thou  shalt  make  two  cherubims  of 
beaten  gold.  Let  them  cover  both  sides  of  the  propitiatory.  Thou  shalt 
make  also  a  candlestick  of  beaten  work  of  the  finest  gold.  Thou  shalt  make 
also  seven  lamps,  and  shalt  set  them  upon  the  candlestick,  to  give  light  over 
against"  (xxv.  10-14,  16-18,  20,  31,  37).  (fc)  "And  thou  shalt  make  the  taber- 
nacle in  this  manner:  thou  shalt  make  ten  curtains  of  fine  twisted  linen,  and 
violet  and  purple,  and  scarlet  twice  dyed,  diversified  with  embroidery.  The 
length  of  one  curtain  shall  be  twenty-eight  cubits,  the  breadth  shall  be  four 
cubits.  All  the  curtains  shall  be  of  one  measure.  Five  curtains  shall  be 
joined  one  to  another,  and  the  other  five  shall  be  coupled  together  in  like 
manner.  Thou  shalt  make  also  fifty  rings  of  gold  wherewith  the  veils  of 
the  curtain  are  to  be  joined,  that  it  may  be  made  one  tabernacle.  Thou  shalt 
make  also  another  cover  to  the  roof  of  rams'  skins  dyed  red;  and  over  that 
again  another  cover  of  violet  colored  skins.  Thou  shalt  make  also  the 
boards  of  the  tabernacle  standing  upright  of  setim  wood.  Thou  shalt  make 
also  a  veil  of  violet  and  purple,  and  scarlet  twice  dyed,  and  fine  twisted  linen, 
wrought  with  embroidered  work,  and  goodly  variety:  And  thou  shalt  hang 
it  up  before  four  pillars  of  setim  wood,  which  themselves  also  shall  be  over- 
laid with  gold,  and  shall  have  heads  of  gold,  but  sockets  of  silver.  And  the 
veils  shall  be  hanged  on  with  rings,  and  within  it  thou  shalt  put  the  ark  of 
the  testimony,  and  the  sanctuary,  and  the  holy  of  holies  shall  be  divided  with 
it"  (xxvi.  1-33).  "The  sanctuary,"  etc.,  that  part  of  the  tabernacle  which 
was  without  the  veil,  into  which  the  priests  daily  entered,  is  here  called  the 
sanctuary,  or  holy  place;  that  part  which  was  within  the  veil,  into  which  no 
one  but  the  high  priest  ever  went,  and  he  but  once  a  year,  is  called  the  holy 
of  holies,  literally  the  sanctuary  of  the  sanctuaries,  as  being  the  most  holy  of 
all  holy  places.  "And  thou  shalt  set  the  propitiatory  upon  the  ark  of  the 
testimony,  in  the  holy  of  holies.  And  the  table  without  the  veil:  and  over 
against  the  table  the  candlestick  in  the  south  side  of  the  tabernacle:  for 
the  table  shall  stand  on  the  north  side"  (xxvi.  34,  35).  "The  table"  on 
which  were  to  be  placed  the  twelve  loaves  of  proposition,  or,  as  they  are 
called  in  the  Hebrew,  the  face  bread,  because  they  were  always  to  stand 
before  the  face  of  the  Lord  in  His  temple — as  a  figure  of  the  Eucharistic 
Sacrifice  and  Sacrament,  in  the  Church  of  Christ,  (c)  "  Thou  shalt  make  also 
an  altar  of  setim  wood,  which  shall  be  five  cubits  long  and  as  many  broad, 
that  is  four  square  and  three  cubits  high.  And  there  shall  be  horns  at  the 
four  corners  of  the  same  and  thou  shalt  cover  it  with  brass.  And  thou  shalt 
make  for  the  uses  thereof  pans  to  receive  the  ashes,  and  tongs  and  fleshhooks, 
and  fire  pans :  all  its  vessels  thou  shalt  make  of  brass.  Thou  shalt  make  also 
an  altar  to  burn  incense,  of  setim  wood"  (this  burning  of  incense  was  an 
emblem  of  prayer,  ascending  to  God  from  an  inflamed  heart).  "Thou  shalt 
make  also  a  brazen  laver  with  its  foot,  to  wash  in:  and  thou  shalt  set  it 
between  the  tabernacle  of  the  testimony  and  the  altar.  And  water  being  put 
into  it,  Aaron  and  his  sons  shall  wash  their  hands  and  feet  in  it:  when  they 
are  going  into  the  tabernacle  of  the  testimony,  and  when  they  are  to  come 


THE    TABERNACLE.  81 

to  the  altar,  to  offer  on  it  incense  to  the  Lord"  (that  is,  the  priests  were 
to  wash  their  hands  therein)  (xxvii.  1-3;  xxx.  I,  18-20).  (d)  "And 
thou  shalt  make  the  holy  oil  of  unction,  an  ointment  compounded  after  the 
art  of  the  perfumer,  and  therewith  thou  shalt  anoint  the  tabernacle  of  the 
testimony,  and  the  ark  of  the  testament,  and  the  table  with  the  vessels 
thereof,  the  candlestick  and  furniture  thereof,  the  altars  of  incense,  and  of 
holocaust,  and  all  the  furniture  that  belongeth  to  the  service  of  them.  And 
thou  shalt  sanctify  all,  and  they  shall  be  most  holy:  he  that  shall  touch  them 
shall  be  sanctified.  Thou  shalt  anoint  Aaron  and  his  sons,  and  shalt  sanctify 
them,  that  they  may  do  the  office  of  priesthood  unto  me.  And  the  Lord 
spoke  to  Moses,  saying :  Speak  to  the  children  of  Israel,  and  thou  shalt  say 
to  them:  See  that  thou  keep  my  sabbath:  because  it  is  a  sign  between  me 
and  you  in  your  generations :  that  you  may  know  that  I  am  the  Lord,  who 
sanctify  you"  (xxx.  25-30;  xxxi.  12,  13).  The  cloud  covered  the  tabernacle 
of  the  testimony,  and  the  glory  of  the  Lord  filled  it.  For  the  cloud  of  the 
Lord  hung  over  the  tabernacle  by  day,  and  a  fire  by  night,  in  the  sight  of 
all  the  children  of  Israel  (xl.  32-36). 

D.  Commentary. — i.  The  Tabernacle  and  its  Meaning.  There  being 
but  one  God,  so  among  the  Israelites  there  was  but  one  sanctuary. 
The  tabernacle  could  be  disjoined  and  carried  from  place  to  place 
during  the  wanderings  of  the  Israelites.  The  holy  of  holies  con- 
tained the  ark  of  the  covenant,  which  was  to  remind  the  people  of 
their  covenant  with  God.  It  concealed  the  tables  of  the  law,  a  vessel 
containing  manna,  in  memory  of  God's  goodness  in  the  wilderness, 
and  later  also  the  blooming  rod  of  Aaron.  The  cherubims  on  the 
cover  of  the  ark  were  a  sign  of  God's  perpetual  protection  over 
Israel.  In  the  sanctuary  where  the  priests  were  to  offer  their 
sacrifice  were:  (a)  The  altar  of  incense,  the  fragrant  scent  from 
which  rose  as  a  reminder  to  the  Israelites  to  lift  their  hearts  to  God 
and  preserve  their  souls  in  the  sweet  odor  of  virtue,  (b)  The  candle- 
stick with  its  seven  lamps  was  a  figure  of  the  light  of  the  Holy 
Ghost  and  His  sevenfold  grace,  the  ever-burning  lights  a  sign  of 
faith  ever  living  in  good  works,  while  the  self-consuming  flames 
demonstrated  the  burning  love  one  should  have  for  God,  consuming, 
if  necessary,  one's  every  power  and  force  to  serve  Him  and  keep 
His  commandments,  (c)  The  table  for  the  loaves  of  proposition. 
To  remind  the  people  that  every  good  gift  comes  from  God  and 
incite  them  to  show  gratitude.  The  veil  which  was  to  separate  the 
sanctuary  from  the  holy  of  holies  was  a  reminder  that  the  gates  of 
heaven  were  still  closed  by  sin.  In  the  forecourt  in  which  the 
Israelites  worshipped  stood:  (i)  The  altar  of  holocaust,  which 
with  its  bloody  sacrifice  gave  warning  to  the  people  that  they, 
through  sin,  were  also  deserving  of  death  and  should  do  penance. 


82  TEACHER'S  HANDBOOK   TO   BIBLE  HISTORY. 

(2)  The  brazen  laver  was  a  reminder  of  the  purity  of  heart  with 
which  priest  and  people  should  appear  before  God.  2.  The  Taber- 
nacle a  Figure  of  the  Catholic  Church.  There  was  but  one  taber- 
nacle; there  is  but  one  true  Church.  The  tabernacle  reminded  the 
Israelites  of  the  covenant  of  the  Old  Law;  the  Church  reminds  us 
of  the  true  and  eternal  union  of  God  with  us  His  children.  The 
law  is  no  longer  engraved  on  tables  of  stone,  but  in  the  hearts  of 
the  faithful.  The  ark  of  the  covenant  with  the  manna  bears  a  re- 
markable likeness  to  the  tabernacle  of  our  altar  in  which  is  pre- 
served the  true  Bread  of  Heaven,  our  divine  Saviour,  in  His  Sacra- 
ment of  Love.  The  pillar  of  a  cloud  which  covered  the  tabernacle 
is  a  figure  of  the  presence  of  God  in  the  Catholic  Church.  Instead 
of  the  smoke  from  the  burnt  offering  in  the  tabernacle  arise  the 
prayers  of  the  faithful  in  the  Church  of  God,  as  a  sweet  odor  of 
incense.  The  light  of  the  seven-armed  candlestick  puts  us  in  mind 
of  the  light  of  the  gospel  of  the  New  Law.  The  seven  arms  were  a 
figure  of  the  sevenfold  gifts  of  the  Holy  Ghost  and  of  the  seven 
Sacraments.  The  table  of  the  loaves  of  proposition  was  a  figure 
of  the  altar  in  the  Catholic  Church  upon  which,  under  the  appear- 
ance of  bread,  Christ  daily  offers  Himself  in  sacrifice.  The  altar 
of  holocaust  was  a  figure  of  the  cross  upon  which  the  "  Lamb  of 
God  "  shed  His  precious  blood.  The  brazen  laver  was  a  figure  of 
the  baptismal  font  and  the  confessional,  in  which,  by  the  Sacraments 
of  Baptism  and  Penance,  sins  are  washed  away  and  purity  of  soul 
restored;  it  was  also  a  figure  of  the  vessel  in  which  the  priest 
washes  his  fingers  before  the  consecration  in  the  Mass  and  of  the 
holy  water  font  at  the  entrance  of  the  church  of  God. 

E.  Moral  Application. — Only  the  high  priest  was  allowed  to 
enter  the  holy  of  holies,  and  he  but  once  a  year.  You  may  enter 
daily  into  the  very  presence  of  God  hidden  under  the  Sacramental 
veil,  in  the  tabernacles  of  our  altars.  Earthly  friends  may  weary 
of  you,  you  may  not  always  be  welcome  to  their  houses,  but  your 
Saviour  never  wearies  of  you;  you  are  always  welcome  to  enter 
into  His  house.  Nay,  he  invites  you,  He  pleads  with  you  to  come 
and  visit  Him.  He  is  always  ready  to  listen  to  all  your  joys,  to 
all  your  sorrows ;  go  to  Him  then  often,  never  pass  His  house,  the 
church,  without  entering,  if  only  to  say  "  Good  day,  my  Jesus !  " 
Think  of  Him  so  often  alone  and  forsaken  in  the  great  Sacrament 
of  His  love. 


THE  HIGH  PRIEST.    THE  PRIESTS  AND  LEVITES.          83 


XL. — THE  HIGH  PRIEST.    THE  PRIESTS  AND  LEVITES. 

A.  Preparation. — For  the   service  of  God  in  the  tabernacle  one  of  the 
twelve  tribes  of  Israel  was  destined,  according  to  God's  command.    The  head 
or  first  priest  was  called  the  high  priest.     In  their  sacred  services  the  priests 
were  aided  by  the  Levites. 

B.  Narration. — (a)  Election   of  the  tribe  of  Levi.      (b)  Con- 
secration of  the  priests  and  Levites.     (c)  Vestments  of  the  high 
priests  and  the  priests. 

C.  Explanation. — (a)    Each   of  the  twelve  sons  of  Jacob  had  branched 
out,  through  his  descendants,  into  numerous  families.     The  descendants  of 
each  son  therefore  formed  a  tribe ;  one  of  these  tribes,  that  of  Levi,  was  chosen 
by  God  for  the  priesthood.     "And  the  Lord  spoke  to  Moses,  saying:  Bring 
the  tribe  of  Levi,  and  make  them  stand  in  the  sight  of  Aaron,  the  priest,  to 
minister  to  him,  and  let  them  keep  the  vessels  of  the  tabernacle,  serving  in 
the  ministry  thereof.     And  thou  shalt  give  the  Levites  for  a  gift,  to  Aaron 
and  to  his  sons,  to  whom  they  are  delivered  by  the  children  of  Israel.    But 
thou  shalt  appoint  Aaron  and  his  sons  over  the  service  of  priesthood.    I  have 
taken  the  Levites  from  the  children  of  Israel.     For  every  firstborn  among 
the  children  of  Israel,  and  the  Levites  shall  be  mine.     For  every  firstborn 
is  mine,  since  I  struck  the  firstborn  in  the  land  of  Egypt:  I  have  sanctified 
to  myself  whatsoever  is  firstborn  in  Israel  both  of  man  and  beast,  they  are 
mine,  I  am  the  Lord"  (Num.  iii.  5-13).    The  firstborn  male  child  was  conse- 
crated to  the  priesthood  and  the  firstborn  of  beast  offered  in  sacrifice,     (b) 
(i)  And  the  Lord  spoke  to  Moses,  saying:  Take  the  Levites  out  of  the  midst 
of  the  children  of  Israel  and  thou  shalt  purify  them,  according  to  this  rite: 
Let  them  be  sprinkled  with  the  water  of  purification   (the  water  from  the 
brazen  laver  in  the  forecourt).    And  when  the  Levites  are  before  the  Lord, 
the  children  of  Israel  shall  put  their  hands  upon  them :  And  Aaron  shall  offer 
the  Levites,  as  a  gift  in  the  sight  of  the  Lord  from  the  children  of  Israel,  that 
they  may  serve  in  His  ministry.    And  thou  shalt  set  the  Levites  in  the  sight 
of  Aaron  and  of  his  sons  and  shalt  consecrate  them.     (2)  And  Moses  did  as 
the  Lord  had  commanded.     And  all  the  multitude  being  gathered  together 
before  the  door  of  the  tabernacle,  immediately  he  offered  Aaron  and  his  sons : 
And  then  he  vested  the  high  priest.     He  took  also  the  oil  of  unction  and 
poured  it  upon  Aaron's  head,  and  he  anointed  and  consecrated  him.     And 
after  he  had  offered  his  sons  he  vested  them.    And  taking  the  ointment,  and 
the  blood  that  was  upon  the  altar,  he  sprinkled  Aaron  and  his  vestments, 
and  his  sons  and  their  vestments  with  it"  (Lev.  viii.  4-30).     (c)  "And  these 
shall  be  the  vestments  that  they  shall  make :  a  rational  and  an  ephod,  a  tunic 
and  a  straight  linen  garment,  a  mitre  and  a  girdle"  (Ex.  xxviii.  4).     "The 
rational,"  this  part  of  the  priest's  attire,  he  wore  at  his  breast;  it  was  called 
the  rational  of  judgment  because  it  admonished  both  priests  and  people  of 


84  TEACHER'S  HANDBOOK   TO   BIBLE  HISTORY. 

their  duty  to  God,  as  upon  it  were  engraved  the  names  of  all  their  tribes. 
The  vestments  consisted  of  (i)  a  white  linen  garment,  (2)  a  girdle,  (3)  a 
white  head  dress  (alb,  cincture  and  amice  of  the  priest  of  the  New  Law). 
There  was  also  the  mitre  (still  used  by  the  bishops  of  the  New  Law),  which 
signifies  the  royalty  of  the  priesthood.  "And  Moses  did  as  the  Lord  had 
commanded.  He  vested  the  high  priest  with  the  straight  linen  garment, 
girding  him  with  the  girdle  and  putting  on  him  the  violet  tunic,  and  over  it 
the  ephod,  and  binding  it  with  the  girdle,  he  fitted  it  to  the  rational.  He  put 
also  the  mitre  upon  his  head,  and  upon  the  mitre  over  the  forehead  he  put 
the  plate  of  gold"  (Lev.  viii.  4,  7-9). 

D.  Commentary. — The  Tribe  of  Levi  was  Chosen  According 
to  God's  Will  for  the  Priestly  Office  because  it  did  not  take  part  in 
the  Dread  Sin  of  Idolatry  (the  worship  of  the  golden  calf) .    (a)  The 
priesthood  in  the  Old  Law.  The  high  priest  was  God's  representative 
on  earth,  the  spiritual  head  of  the  people  of  Israel  and  their  mediator 
with  God.    The  priests  offered  the  daily  sacrifice  in  the  tabernacle, 
kept  the  seven   lamps  of  the  candlestick  burning,   and  gave  the 
blessing  to  the  people  congregated  in  the  forecourt.     The  Levites 
helped  the  priests  in  their  sacred  duties,  kept  watch  over  the  taber- 
nacle, carried  the  separate  parts  of  the  tabernacle  of  the  testimony 
as  well  as  the  sacred  vessels  (with  the  exception  of  the  ark  of  the 
covenant)   on  the  journeyings  of  the  Israelites,  and  attended  to 
the  cleansing  of  the  tabernacle,     (b)   The  Priests  of  the  Old  Law 
Figures  of  the  Priests  of  the  New  Law.     The  high  priests  and 
Levites  are  figures  in  the  Old  Law  of  the  Pope ;  bishops,  priests  and 
their  servers  of  the  New  Law. 

E.  Moral  Application. — The  priesthood  of  the  New  Law  was 
also  instituted  by  God.     Always  cherish  a  great  reverence  for  the 
Holy  Father  the  Pope,  for  the  bishops  and  the  priests  of  God. 
They  are  set  over  you  by  God's  decree  and  it  is  their  duty  to  in- 
struct you  and  to  lead  you  to  eternal  salvation.     Obey  them,  be- 
cause to  them  Christ  said :   "  He  that  heareth  you,  heareth  me,  and 
he  that  despiseth  you,  despiseth  me"  (Luke  x.  16). 


XLI. — THE  SACRIFICE  OF  THE  OLD  LAW. 

A.  Preparation. — According  to  the  will  of  God  the  priests  were  to  offer 
daily  sacrifice  to  Him. 

B.  Narration. — (a)    Bloody    sacrifices.       (b)    Unbloody    sacri- 
fices,    (c)  The  daily  sacrifice. 


THE  SACRIFICE  OF  THE  OLD  LAW.  85 

C  Explanation. — (a)  "  Speak  to  the  children  of  Israel  and  thou  shalt  say 
to  them:  The  man  among  you  that  shall  offer  to  the  Lord  a  sacrifice  of  the 
cattle,  that  is,  offering  victims  of  oxen  and  sheep,  if  his  offering  be  a  holo- 
caust, and  of  the  herd,  he  shall  offer  a  male  without  blemish,  at  the  door  of 
the  testimony  to  make  the  Lord  favorable  to  him:  And  he  shall  immolate 
the  calf  before  the  Lord,  and  the  priests,  the  sons  of  Aaron  shall  offer  the 
blood  thereof,  pouring  it  round  about  the  altar,  which  is  before  the  door  of 
the  tabernacle.  (6)  When  any  one  shall  offer  an  oblation  of  sacrifice  to  the 
Lord,  his  offering  shall  be  of  fine  flour,  and  he  shall  pour  oil  upon  it,  and 
put  frankincense,  and  shall  bring  it  to  the  sons  of  Aaron,  the  priest:  and 
one  of  them  shall  put  up  a  memorial  upon  the  altar  for  a  most  sweet  savor 
to  the  Lord.  And  whatsoever  is  left  shall  be  Aaron's  and  his  sons,  holy  of 
holies  of  the  offerings  of  the  Lord.  Every  oblation  that  is  offered  to  the 
Lord  shall  be  made  without  leaven,  neither  shall  any  leaven  or  honey  be 
burnt  in  the  sacrifice  to  the  Lord.  (No  leaven  or  honey  was  to  be  used  in 
the  sacrifice  offered  to  God:  to  signify  that  we  are  to  exclude  from  the  pure 
worship  of  the  Gospel  all  double  dealing  and  affection  to  carnal  pleasures. 
Whatsoever  sacrifice  thou  offerest,  thou  shalt  season  it  with  salt,  neither 
shalt  thou  take  away  the  salt  of  the  covenant  of  thy  God  from  thy  sacrifice. 
In  all  thy  oblations  thou  shalt  offer  salt.  (Salt  was  to  be  used  as  an  emblem 
of  wisdom  and  discretion,  without  which  none  of  our  performances  are  agree- 
able to  God,  and  because  salt  is  an  emblem  of  purity,  as  it  prevents  cor- 
ruption.) And  they  shall  offer  of  the  sacrifice  of  peace  offerings,  for  an 
oblation  to  the  Lord"  (Lev.  i.  2,  3,  5;  ii.  I,  2,  10,  II,  13;  iii.  3).  (Such 
sacrifices  as  were  offered  either  on  occasion  of  blessing  received  or  to  obtain 
new  favors.  In  these  some  part  of  the  victim  was  consumed  with  fire  on 
the  altar  of  God;  other  parts  were  eaten  by  the  priests  and  by  the  persons 
for  whom  the  sacrifice  was  offered.  There  were  also  offerings  for  sin, 
Sacrifices  then  were  offered  to  God  for  four  different  ends  or  intentions: 

1.  By  way  of  adoration,  homage,  praise  and  glory  due  to  His  divine  majesty. 

2.  By  way  of  thanksgiving  for  all  benefits  received  from  Him.    3.  By  way 
of  confessing  and  craving  pardon  for  sins.    4.  By  way  of  prayer  and  petition 
for  grace  and  relief  in  all  necessities.)    (c)  "All  that  I  have  commanded  thee 
thou  shalt  do  unto  Aaron  and  his  sons.     Seven  days  shalt  thou  consecrate 
their  hands:  And  thou  shalt  offer  a  calf  for  sin  every  day  for  expiation. 
Seven  days  shalt  thou  expiate  the  altar  and  sanctify  it,  and  it  shall  be  most 
holy.    Every  one  that  shall  touch  it  shall  be  holy.    This  is  what  thou  shalt 
sacrifice  upon  the  altar:  Two  lambs  of  a  year  old  every  day  continually" 
(Ex.  xxix.  35-38). 

D.  Commentary. — i.  Sacrifice  is  the  Oldest  and  Most  Perfect 
Way  of  Showing  Honor  to  God.  God  is  the  possessor  of  every 
created  thing.  To  man  is  only  given  the  use  of  the  things  created. 
The  one  offering  sacrifice  in  the  Old  Law  chose  the  best  of  that 
over  which  he  had  charge  and  brought  before  God,  offering  it  up 
in  acknowledgment  that  God  was  the  absolute  master  of  the  life 
and  death  of  all  creatures.  In  offering  sacrifice  to  God  we 


86  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

acknowledge  God's  supreme  dominion  over  all  things  and  our 
entire  dependence  on  Him.  What  is  a  sacrifice?1  Sacrifice  is  as 
old  as  mankind.  The  sons  of  Adam  (Cain  and  Abel)  offered 
as  they  undoubtedly  had  learned  from  their  parents.  Of  what  other 
sacrifices  have  we  learned?  From  now  on  sacrifices  are  strictly 
ordained  by  God.  Have  there  been  sacrifices  at  all  times  therefore  ? 
2.  The  Sacrifices  of  the  Old  Law  were  Figures  of  the  Sacrifice  of  the 
New  Law.  As  in  the  Old  Law  there  were  bloody  and  unbloody  sacri- 
fices, so  also  in  the  New  Law  do  we  find  a  bloody  sacrifice — the 
sacrifice  of  Christ  on  the  cross — and  an  unbloody  sacrifice — the 
sacrifice  of  the  Mass.  The  partaking  of  that  which  was  offered 
in  the  peace  sacrifice  of  the  Old  Law  was  a  figure  of  Holy  Com- 
munion in  the  New  Law.  The  animals  and  other  creatures  sacri- 
ficed to  God  in  the  Old  Law  were  to  be  by  God's  command  with- 
out a  blemish.  So  in  the  New  Law  the  Lamb  of  Sacrifice,  Christ 
Jesus,  is  without  spot  or  stain,  and  the  offerings,  the  appearance 
of  bread  and  wine,  are  a  "  clean  oblation."  The  daily  sacrifice  of 
the  Old  Law  pointed  to  the  perpetual  daily  sacrifice  of  the  New  Law. 
"  From  the  rising  of  the  sun  even  to  the  going  down,  my  name 
is  great  among  the  Gentiles,  and  in  every  place  there  is  sacrifice, 
and  there  is  offered  to  my  name  a  clean  oblation"  (Mai.  i.  n). 
Therefore  the  sacrifices  of  the  Old  Law  were  but  symbols  or  figures 
of  the  sacrifice  of  the  New  Law.  Why  were  the  sacrifices  of  the 
Old  Law  abolished  ?  What  is  the  sacrifice  of  the  New  Law  ? 

E.  Moral  Application. — The  Israelites  showed  the  greatest  atten- 
tion and  respect  when  present  at  their  sacrifices;  yet  their  sacrifices 
were  but  figures  of  that  great  sacrifice  which  we  have  the  privi- 
lege, the  honor,  of  attending.  Have  the  greatest  reverence  for  the 
sacrifice  of  the  Mass ;  there  is  no  act  so  holy,  so  pleasing  to  God,  so 
rich  in  graces  and  blessings.  Think  of  that  loving  Saviour  who 
offered  Himself  up  for  us  on  the  cross ;  think  of  His  suffering,  His 
dreadful  agony.  You  were  not  there  to  console  Him  then ;  but  now, 
when  He  offers  Himself  daily  in  the  holy  Sacrifice  of  the  Mass, 
you  can  show  your  love  for  Him  by  the  greatest  respect  and  devo- 
tion whenever  you  have  the  happiness  of  being  present  at  Mass. 

XLII. — FEASTS  AND  HOLY  SEASONS. 

A.  Preparation. — According  to  God's  command  certain  days  and  seasons 
should  be  deemed  especially  holy  by  the  Israelites,  and  these  feasts  were  to 
be  celebrated  with  great  solemnity. 

:(i)  264. 


FEASTS   AND   HOLY   SEASONS.  87 

B.    Narration. — (a)  The  three  principal   feasts,      (b)  The   day 
of  atonement,     (c)  The  Sabbath  year  and  jubilee. 


C.  Explanation. —  (a)   "And  the  Lord  spoke  to  Moses,  saying:    Speak  to 
the  children  of  Israel,  and  thou  shalt  say  to  them :   These  are  the  feasts  of  the 
Lord,  which  you  shall  call  holy.     Six  days  shall  ye  do  work:  the  seventh 
day,  because  it  is  the  rest  of  the  sabbath,  shall  be  called  holy.    You  shall  do 
no  work  on  that  day:  it  is  the  sabbath  of  the  Lord  in  all  your  habitations. 
These  also  are  the  holy  days  of  the  Lord,  which  you  must  celebrate  in  their 
seasons:  The  first  month,  the  fourteenth  day  of  the  month  at  evening,  is 
the  phase  of  the  Lord  (the  Easter  or  Pasch)  :  And  the  fifteenth  day  of  the 
same  month  is  the  solemnity  of  the  unleavened  bread  of  the  Lord.     Seven 
days  shall  you  eat  unleavened  bread.     The  first  day  shall  be  most  solemn 
unto  you,  and  holy:  you  shall  do  no  servile  work  thereon.    You  shall  count 
therefore  from  the  morrow  after  the  sabbath,  wherein  you  offered  the  sheaf 
of  the  firstfruits,  seven  full  weeks,  that  is  to  say  fifty  days,  and  so  you  shall 
offer  a  new  sacrifice  to  the  Lord.    And  you  shall  offer  with  the  loaves  seven 
lambs  without  blemish,  of  the  first  year,  and  one  calf  from  the  herd  and  two 
rams,  and  they  shall  be  for  a  holocaust  with  their  libations  for  a  most  sweet 
odor  to  the  Lord.    You  shall  offer  also  a  buck  goat  for  sin,  and  two  lambs 
of  the  first  year  for  sacrifices  of  peace  offerings.    And  when  the  priest  hath 
lifted  them  up  with  the  loaves  of  the  firstfruits  before  the  Lord  they  shall 
fall  to  his  use.     And  you  shall  call  this  day  most  solemn,  and  most  holy. 
You  shall  do  no  servile  work  therein  "  (Lev.  xxiii.  1-7,  15,  16,  18-21).  "Three 
times  in  a  year  shall  all  thy  males   (from  twelve  years  old  and  upward) 
appear  before  the  Lord  thy  God  in  the  place  which  he  shall  choose:  in  the 
feast  of  unleavened  bread,  in  the  feast  of  weeks,  and  in  the  feast  of  taber- 
nacles"  (Deut.  xvi.  16).     (fc)  "Upon  the  tenth  day  of  this  seventh  month 
shall  be  the  day  of  atonement,  it  shall  be  most  solemn,  and  shall  be  called 
holy:  and  you  shall  afflict  your  souls  on  that  day  and  shall  offer  a  holocaust 
to  the  Lord.    You  shall  do  no  servile  work  in  the  time  of  this  day,  because 
it  is  a  day  of  propitiation,  that  the  Lord,  your  God,  may  be  merciful  unto 
you."    The  high  priest  entered  the  holy  of  holies,  the  only  time  in  the  entire 
year,  on  this  day.     (c)  "Speak  to  the  children  of  Israel,  and  thou  shalt  say 
to  them:  when  you  shall  have  entered  into  the  land  which  I  will  give  you 
observe  the  rest  of  the  sabbath  to  the  Lord.     Six  years  thou  shalt  sow  thy 
field  and  six  years  thou  shalt  prune  thy  vineyard,  and  shalt  gather  the  fruits 
thereof:  But  in  the  seventh  year  there  shall  be  a  sabbath  to  the  land,  of  the 
resting  of  the  Lord:  thou  shalt  not  sow  thy  field  nor  prune  thy  vineyard. 
Thou  shalt  also  number  to  thee  seven  weeks  of  years,  that  is  to  say  seven 
times    seven,    which    together    maketh    forty-nine    years.      And    thou    shalt 
sanctify  the  fiftieth  year,  and  shalt  proclaim  remission  to  all  the  inhabitants 
of  thy  land:  for  it  is  the  year  of  jubilee.    Every  one  shall  return  to  his  pos- 
session and  every  one  shall  go  back  to  his  former  family"   (xxiii.  27,  28; 
xxv.  2-4,  8,  10). 

D.  Commentary. — The  Jewish  feasts  were  figures  of  the  Chris- 


88  TEACHER'S  HANDBOOK   TO   BIBLE  HISTORY. 

tian  feasts.  As  the  Israelites  celebrated  three  great  feasts  (the  Day 
of  Atonement  was  not  a  feast,  but  a  day  of  fasting  and  prayer),  so 
in  the  Catholic  Church  are  celebrated  three  great  feasts — Easter, 
Pentecost  and  Corpus  Christi — of  which  the  Feast  of  Tabernacles 
was  a  figure.  The  Day  of  Atonement  was  a  symbol  of  our  Good 
Friday,  upon  which  Christ  died  for  the  sins,  not  of  one  people  but 
of  all  mankind.  Which  is  the  first  commandment  of  the  Church?1 
What  does  the  Church  command  by  this  first  commandment? 

E.  Moral  Application. — Never  be  tempted  to  miss  Mass  on  Sun- 
days and  holy  days  of  obligation.  Enter  into  the  spirit  of  the 
feasts.  Try  also  to  assist  at  High  Mass  and  listen  attentively  to 
the  sermon  or  instruction ;  for  "  he  that  is  of  God  heareth  the  words 
of  God  "  (John  viii.  47).  Also  make  it  a  point  not  to  lose  benedic- 
tion without  good  cause.  What  more  beautiful  way  to  sanctify  the 
day  than  by  receiving  a  blessing  from  the  loving  hands  of  your 
Saviour  hidden  in  the  most  holy  Sacrament  of  the  Altar. 


XLIIL— THE  SPIES. 

A.  Preparation. — For  about  one  year  the  Israelites  remained  at   Sinai, 
then  they  continued  their  march  toward  the  Promised  Land;  when  on  the 
borders  of  the  same  they  sent  out  men  to  view  the  land. 

B.  Narration. — (a)  The  lies  of  the  spies.    The  people  murmur, 
(b)   Moses  intercedes  with  God  for  the  people.     Sudden  death  of 
the  spies,     (c)  The  disobedience  and  defeat  of  the  people. 

C.  Explanation. — (a)  "The  Lord  spoke  to  Moses,  saying:  Send  men  to 
view  the  land  of  Chanaan,  which  I  will  give  to  the  children  of  Israel,  one 
of  every  tribe  of  the  rulers.    And  Moses  sent  them,  and  said  to  them :  View 
the  land,  see  what  sort  it  is:  and  the  people  that  are  the  inhabitants  thereof, 
whether  they  be  strong  or  weak:  few  in  number  or  many"   (Num.  xiii.  2, 
3,  18,  19).     These  men  then  were  sent  out  to  find  the  nature  of  the  in- 
habitants and  of  the  land  in  order  to  know  whether  or  not  it  would  be  easy 
to  conquer.     "And  they  that  went  to  spy  out  the  land  returned  after  forty 
days,  having  gone  round  all  the  country,  and  came  to  Moses  and  Aaron  and 
to  all  the  assembly  of  the  children  of  Israel  to  the  desert  of  Pharan,  which 
is  in  Cades  (see  map).    And  speaking  to  them  and  to  all  the  multitude,  they 
shewed  them  the  fruits  of  the  land:  And  they  related  and  said:  We  came 
into  the  land  to  which  thou  sentest  us,  which  in  very  deed  floweth  with  milk 
and  honey  (meaning  a  very  fruitful  land)  as  may  be  known  by  these  fruits: 
But  it  hath  very   strong  inhabitants,  and  the  cities  are  great  and   walled. 

(O  389- 


THE  SPIES.  89 

Wherefore  the  whole  multitude  crying  wept  that  night  And  all  the  children 
of  Israel  murmured  against  Moses  and  Aaron,  saying:  Would  God  that  we 
had  died  in  Egypt  and  would  God  we  may  die  in  this  vast  wilderness,  and 
that  the  Lord  may  not  bring  us  into  this  land,  lest  we  fall  by  the  sword, 
and  our  wives  and  children  be  led  away  captives.  Is  it  not  better  to  return 
into  Egypt?  But  Josue,  the  son  of  Hun,  and  Caleb,  the  son  of  Jephone,  who 
of  themselves  also  had  viewed  the  land,  rent  their  garments  (to  show  their 
contrition  for  having  lied  to  the  people)  and  said  to  all  the  multitude  of  the 
children  of  Israel:  The  land  which  we  have  gone  round  is  very  good:  If 
the  Lord  be  favorable,  He  will  bring  us  into  it,  and  give  us  a  land  flowing 
with  milk  and  honey.  Be  not  rebellious  against  the  Lord  and  fear  ye  not 
the  people  of  this  land,  for  we  are  able  to  eat  them  up  as  bread.  All  aid  is 
gone  from  them :  the  Lord  is  with  us,  fear  ye  not.  And  when  all  the  multi- 
tude cried  out,  and  would  have  stoned  them,  the  glory  of  the  Lord  appeared 
over  the  tabernacle  of  the  covenant  to  all  the  children  of  Israel.  (6)  And 
the  Lord  said  to  Moses:  How  long  will  this  people  detract  me?  How  long 
will  they  not  believe  me  for  all  the  signs  that  I  have  brought  before  them? 
I  will  strike  them  therefore  with  pestilence,  and  will  consume  them :  but  thee 
I  will  make  a  ruler  over  a  great  nation,  and  a  mightier  than  this  is.  And 
Moses  said  to  the  Lord:  Forgive,  I  beseech  thee,  the  sins  of  this  people,  ac- 
cording to  the  greatness  of  thy  mercy,  as  thou  hast  been  merciful  to  them 
from  their  going  out  of  Egypt  unto  this  place.  And  the  Lord  said:  I  have 
forgiven  according  to  thy  word.  But  yet  all  the  men  that  have  seen  my 
majesty,  and  the  signs  that  I  have  done  in  Egypt,  and  in  the  wilderness,  and 
have  tempted  me  now  ten  times,  and  have  not  obeyed  my  voice,  shall  not  see 
the  land.  Say  therefore  to  them:  In  the  wilderness  shall  your  carcasses  lie. 
All  you  that  were  numbered  from  twenty  years  old  and  upward,  and  have 
murmured  against  me."  That  is,  those  of  God's  chosen  people  over  the 
age  of  twenty  who  after  all  the  signs  and  wonders  He  had  shown  unto  them 
still  murmured  against  and  mistrusted  Him,  should  never  enter  the  Promised 
Land,  but  all  of  those  under  twenty  should  yet  enter  into  it.  "  Therefore 
all  the  men,  whom  Moses  had  sent  to  view  the  land,  and  who  at  their  return 
had  made  the  whole  multitude  to  murmur  against  him,  speaking  ill  of  the 
land  that  it  was  naught,  died  and  were  struck  in  the  sight  of  the  Lord.  But 
Josue  and  Caleb  lived,  of  all  them  that  had  gone  to  view  the  land."  The 
ten  who  did  not  repent  were  struck  dead,  but  the  two  who,  confessing  their 
lie,  repented  were  forgiven,  (c)  "And  Moses  spoke  all  these  words  to  all 
the  children  of  Israel.  And  behold  rising  up  very  early  in  the  morning, 
they  went  up  to  the  top  of  the  mountain  and  said:  We  are  ready  to  go  up 
to  the  place  of  which  the  Lord  hath  spoken:  For  we  have  sinned.  And 
Moses  said  to  them :  Go  not  up,  for  the  Lord  is  not  with  you :  lest  you  fall 
before  your  enemies.  But  they  being  blinded  went  up  to  the  top  of  the 
mountain.  But  the  ark  of  the  testament  of  the  Lord  and  Moses  departed 
not  from  the  camp.  And  the  Amalecite  came  down  and  the  Chanaanite  that 
dwelt  in  the  mountain :  and  hunting  and  slaying  them  pursued  them  as  far 
as  Horma  (see  map)"  (xiv.  26,  44,  45).  The  people,  puffed  up  with  pride, 
thought  they  could  enter  the  Promised  Land  without  God's  help,  disobeying 
Him,  for  He  had  said  through  Moses  that  they  were  never  to  enter  the  land 


9o  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

of  Chanaan;  they  attempted  to  enter  and  were  overcome,  slain  and  pursued 
by  the  Chanaanites. 

D.  Commentary. — i.  Attributes  of  God.  (a)  His  justice.  The 
unbelieving  and  embittered  people  wished  to  stone  to  death  the  two 
spies,  Josue  and  Caleb,  after  they  had  confessed  their  lie.  They  also 
murmured  against  God  and  against  Moses  because  they  had  been  led 
out  of  Egypt.  Therefore  God  punished  them  by  forbidding  their 
entrance  into  the  Promised  Land.  When  they  attempted  an  entrance 
against  God's  will  they  suffered  a  dreadful  defeat.  This  was  a 
well-merited  punishment  (also  the  punishment  of  the  ten  unre- 
pentant spies).  What  is  this  attribute  of  God  by  which  He  rewards 
the  good  and  punishes  the  wicked  according  to  their  desserts  ?  What 
do  you  mean  by  saying  "God  is  just"?  (b)  His  mercy.  The 
race  of  Israel  deserved  to  be  removed  from  the  earth,  but  Moses 
interceded  and  God  again  forgave  them.  He  showed  them  mercy. 
What  do  you  mean  by  saying  "  God  is  merciful  "  ?  2.  The  Sins  of 
the  People,  (a)  God  had  so  often  shown  His  power  and  His  good- 
ness to  the  Israelites  (when  He  led  them  out  of  bondage,  and  in 
the  manifold  blessings  bestowed  upon  them  during  their  sojourn 
in  the  wilderness)  that  they  should  have  remained  firm  in  their 
confidence  and  belief  in  Him  when  the  ten  messengers  returned 
and  cried  down  the  land  to  mislead  the  people.  The  Israelites 
sinned  against  faith  and  against  hope.  (First  commandment.) 
How  do  we  sin  against  faith  ?%  How  do  we  sin  against  hope  P2  The 
people  cried  out  against  God.  They  became  angry  and  spoke  of 
Him  with  contempt,  that  is,  blasphemed.  Therefore  God  said  to 
Moses :  "  How  long  will  this  people  detract  me  ?  "  ( Second  com- 
mandment.) What  is  blaspheming?  Do  we  commit  sin  by  blas- 
phemous thoughts?  The  people  wished  that  they  might  die  in  the 
wilderness,  saying :  "  Would  God  we  may  die  in  this  vast  wilder- 
ness ! "  They  wished,  therefore,  evil  to  themselves.  This  is  called 
cursing.  What  is  cursing?  When  Josue  and  Caleb  acknowledged 
their  guilt  and  tried  to  appease  the  people,  the  latter  became  more 
angry  and  wished  to  stone  them  to  death.  (Fifth  commandment.) 
What  does  God  forbid  by  this  fifth  commandment?8  What  does 
God  command  by  the  fifth  commandment?*  3.  The  Sins  of  the 
Spies,  (a)  Lying.  The  messengers  cried  down  the  land  of 
Chanaan,  stating  that  the  people  would  be  crushed  by  the  strong 
inhabitants  of  the  same.  This  was  a  deliberate  and  intentional  de- 
nial of  the  truth.  What  is  meant  by  a  lie?  (b)  Scandal.  By 

(i)  321.  (2)  327.  (3)  368.  (4)  367- 


SABBATH  BREAKER.  SCHISM  OF  CORE.  AARON'S  ROD.      91 

their  lies  the  messengers  incited  the  people  to  doubt  and  mistrust 
God  and  to  do  all  the  above-mentioned  sins.  When  we  incite,  advise 
or  help  our  neighbor  to  do  evil,  we  scandalize  him.  (Fifth  com- 
mandment.) When  do  we  injure  our  neighbor  spiritually?  When 
do  we  scandalize  our  neighbor?  Is  scandal  a  great  sin? 

E.  Moral  Application. — Detest  lying  from  the  bottom  of  your 
heart.  "  Lying  lips  are  an  abomination  to  the  Lord  "  (Prov.  xii. 
22).  God  often  severely  punishes  lies  even  in  this  world.  The 
sudden  deaths  of  the  ten  unrepentant  spies  is  an  example.  There 
is  something  so  contemptible,  so  shameful  about  a  lie  that  man's 
nature  revolts.  Love  truth  and  avoid  everything  that  seeks  to  hide 
the  truth.  Avoid  the  slightest  prevarication  or  exaggeration.  If 
lying  lips  are  an  abomination,  truthful  lips  must  be  beautiful  in 
the  sight  of  God. 


XLIV. — THE  SABBATH  BREAKER.  THE  SCHISM  OF  CORE.  AARON'S 

ROD. 

A.  Preparation. — While  the   Israelites   still   journeyed  in  the  wilderness 
it  chanced  that  one  of  their  number  was  caught  breaking  the  Sabbath.     How 
he  as  well  as  some  who  revolted  against  Moses,  Aaron  and  the  priesthood 
were  punished  we  shall  see  in  to-day's  lesson. 

B.  Narration. — (a)  The  punishment  of  the  Sabbath  breaker,    (b) 
The  schism  of  Core  and  his  adherents;  their  punishment,    (c)  The 
rod  of  Aaron. 

C.  Explanation. — (a)  "And  it  came  to  pass,  when  the  children  of  Israel 
were  in  the  wilderness  and  had  found  a  man  gathering  sticks  on  the  sabbath 
day,  that  they  brought  him  to  Moses  and  Aaron  and  the  whole  multitude. 
And  they  put  him  into  prison,  not  knowing  what  they  should  do  with  him. 
And  the  Lord  said  to  Moses:  Let  that  man  die,  let  all  the  multitude  stone 
him  without  the  camp.     And  when  they  had  brought  him  out,  they  stoned 
him,  an'd  he  died  as  the  Lord  had  commanded,     (fc)  And  behold  Core,  the 
son  of  Isaar,  the  son  of  Caath,  the  son  of  Levi,  and  Datham  and  Abiron,  the 
sons  of  Eliab  (of  the  tribe  of  Ruben),  and  Hon,  the  son  of  Pheleth,  of  the 
children  of  Ruben,  rose  up  against  Moses,  and  with  them  two  hundred  and 
fifty  others  of  the  children  of  Israel,  leading  men  of  the  synagogue.     And 
when  they  had   stood   up  against  Moses  and  Aaron,  they  said:   Let  it  be 
enough  for  you,  that  all  the  multitude  consisteth  of  holy  ones,  and  the  Lord 
is  among  them."    That  is,  they  considered  that  all  alike  were  holy  and  con- 
secrated to  the  Lord,  not  alone  the  tribe  of  Levi.  "  Why  lift  you  up  yourselves 
above  the  people  of  the  Lord?"     Meaning  why  should  Moses  and  Aaron 


92  TEACHER'S  HANDBOOK   TO  BIBLE  HISTORY. 

consider  themselves  as  holding  higher  places  before  God.  "  When  Moses 
heard  this  he  fell  flat  on  his  face  and  speaking  to  Core  and  all  the  multitude, 
he  said:  In  the  morning  the  Lord  will  make  known  who  belong  to  Him, 
and  the  holy  He  will  join  to  Himself:  and  whom  He  shall  choose  they  shall 
approach  to  Him.  Then  Moses  sent  to  call  Dathan  and  Abiron,  the  sons 
of  Eliab.  But  they  answered :  we  will  not  come.  Is  it  a  small  matter  to  thee, 
that  thou  hast  brought  us  out  of  a  land  that  flowed  with  milk  and  honey, 
to  kill  us  in  the  desert,  but  that  thou  must  rule  also  like  a  lord  over  us  ?  " 
Thus  revolting  against  Moses,  and  the  authorized  priesthood,  they  also 
indirectly  revolted  against  God.  "  Moses  therefore  being  very  angry  (this 
anger  was  a  zeal  against  sin,  and  an  indignation  at  the  affront  offered  to  God) 
said  to  the  Lord :  Respect  not  their  sacrifices.  And  he  said  to  Core :  Do  thou 
and  thy  congregation  stand  apart  before  the  Lord  to-morrow  and  Aaron 
apart.  Take  every  one  of  you  censers,  and  put  incense  upon  them,  offering 
to  the  Lord.  When  they  had  done  this,  and  had  drawn  up  all  the  multitude 
against  them  to  the  door  of  the  tabernacle,  the  glory  of  the  Lord  appeared 
to  them  all.  And  the  Lord  speaking  to  Moses  and  Aaron  said:  Separate 
yourselves  from  among  this  congregation,  that  I  may  presently  destroy  them. 
Command  the  whole  people  to  separate  themselves  from  the  tents  of  Core  and 
Dathan  and  Abiron.  And  Moses  said :  By  this  you  shall  know  that  the  Lord 
hath  sent  me  to  do  all  things  that  you  see.  If  these  men  die  the  common 
death  of  men,  the  Lord  did  not  send  me.  But  if  the  Lord  do  a  new  thing, 
and  the  earth  opening  her  mouth  swallow  them  down,  and  all  things  that 
belong  to  them,  and  they  go  down  alive  into  hell,  you  shall  know  that  they 
have  blasphemed  the  Lord.  And  immediately,  as  he  had  made  an  end  of 
speaking,  the  earth  broke  asunder  under  their  feet:  And  opening  her  mouth 
devoured  them  with  their  tents,  and  all  their  substance.  And  they  went 
down  alive  into  hell,  the  ground  closing  upon  them,  and  they  perished  from 
among  the  people"  (Num.  xvi.  1-33).  The  crime  of  these  men  which  was 
punished  in  so  remarkable  a  manner  was  that  of  schism,  and  of  rebellion 
against  the  authority  established  by  God  in  the  Church,  while  usurping  the 
priesthood  without  being  lawfully  called  and  sent;  the  same  is  the  case  of 
all  modern  sectaries,  (r)  "And  the  Lord  spoke  to  Moses,  saying:  Speak  to 
the  children  of  Israel,  and  take  of  every  one  of  them  a  rod  by  their  kindreds, 
of  all  the  princes  of  the  tribes,  twelve  rods,  and  write  the  name  of  every 
man  upon  his  rod.  And  the  name  of  Aaron  shall  be  for  the  tribe  of  Levi, 
and  one  rod  shall  contain  all  their  families  (these  rods  were  rods  or  switches 
from  the  almond  tree).  And  thou  shalt  lay  them  up  in  the  tabernacle  of  the 
covenant  before  the  testimony,  where  I  will  speak  to  thee.  Whomsoever  of 
these  I  shall  choose,  his  rod  shall  blossom:  And  I  will  make  to  cease  from 
me  the  murmurings  of  the  children  of  Israel,  wherewith  they  murmur 
against  you.  And  when  Moses  had  laid  them  up  before  the  Lord  in  the 
tabernacle  of  the  testimony:  He  returned  on  the  following  day,  and  found 
that  the  rod  of  Aaron  for  the  house  of  Levi,  had  budded :  and  that  the  buds 
swelling  it  had  bloomed  blossoms,  which  spreading  the  leaves,  were  formed 
into  almonds.  Moses  therefore  brought  out  all  the  rods  from  before  the 
Lord  to  all  the  children  of  Israel:  And  they  saw  and  every  one  received 
their  rods.  And  the  Lord  said  to  Moses :  Carry  back  the  rod  of  Aaron  into 


SABBATH  BREAKER.  SCHISM  OF  CORE.  AARON'S  ROD.      93 

the  tabernacle  of  the  testimony,  that  it  may  be  kept  there  for  a  token  of  the 
rebellious  children  of  Israel,  and  that  their  complaints  may  cease  from  me 
lest  they  die"  (xvii.  i-io).  Through  this  miracle  God  proved  chat  the 
priesthood  was  instituted  by  Him — that  it  was  a  divine  institution. 


D.  Commentary. — i.    God's  Justice   and  Power.     These   were 
shown  in  the  punishment  meted  out  to  the  Sabbath  breaker  and  in 
that  of  Core  and  his  followers.     What  do  you  mean  by  saying 
"God  is  just"?     God  worked  a  great  miracle  when  in  one  night 
He  caused  the  rod  of  Aaron  to  bud,  blossom  and  bear  fruit.     To 
whom  alone  can  miracles  be  ascribed?     What  do  you  mean  by 
saying  "  God  is  all-powerful "  ?     2.    The  Desecration  of  the  Sab- 
bath.    According  to  God's  command  the  man  found  breaking  the 
Sabbath  was  punished  by  death.    The  severity  of  this  punishment 
shows  us  what  a  serious  sin  is  the  desecration  of  the  Sabbath  (Sun- 
day).   To-day  as  well  as  in  the  past  the  breaking  of  the  Sabbath 
is  followed  by  severe  punishment,  if  not  in  time  then  certainly  in 
eternity.    Remember,  then,  to  keep  holy  the  Sabbath  day.    What 
does  God  command  by  the  third  commandment?1  Why  do  we  keep 
the  Sunday  instead  of  the  Sabbath?    How  should  we  keep  Sunday 
holy?  What  is  strictly  forbidden  on  Sunday?*  3.  The  Sin  of  Core 
and  His  Followers,     (a)  Pride.     Core  and  his  fellow  schismatics 
wished  to  be,  like  Aaron  and  his  sons,  priests  of  the  Lord.     But 
as  the  priesthood  was  instituted  by  God,  and  those  to  serve  Him 
in  it  chosen  by  Him,  they  wrongfully  aspired  to  what  was  not  their 
right ;  they  arose  in  their  pride  and  no  longer  gave  to  God  the  honor 
due  to  Him.     They  refused  to  submit  to  His  holy  will.     They 
treated  Moses  and  Aaron,  who  were  placed  over  them  by  God,  with 
contempt,  rebelling  against  their  authority.     They  therefore  com- 
mitted the  sin  of  blasphemy  (what  is  blasphemy?)  and  the  sin  of 
pride.    When  do  we  sin  by  pride?    (b)   The  schism.    Moses  and 
Aaron  were  the  spiritual  as  well  as  temporal  governors  of  the 
people,  being  chosen  by  God  to  carry  out  His  laws.    Core  and  his 
followers  refused  to  obey  them  longer.     Against  which  command- 
ment did  they  sin  in  this?    What  does  God  command  by  the  fourth 
commandment?8    Do  we  owe  special  honor,  love  and  obedience  to 
any  others  besides  our  parents  ?    From  whom  do  spiritual  and  tem- 
poral superiors  derive  their  authority? 

E.  Moral    Application. — Remember    the    dreadful    punishment 
meted  out  to  Core  and  to  those  who  rebelled  with  him.    Honor,  love 
and  obey  your  parents,  pastors  and  teachers.     "  Honor  thy  father 

CO  353.        (»)  358.        (3)  361. 


94  TEACHER'S  HANDBOOK   TO  BIBLE  HISTORY. 

and  thy  mother,  which  is  the  only  commandment  with  a  promise: 
that  it  may  be  well  with  thee,  and  thou  mayest  be  long  lived  upon 
earth"  (Eph.  vi.  2,  3).  Always  show  proper  respect  and  sub- 
mission to  priests,  as  the  representatives  of  God  and  the  dispensers 
of  His  holy  mysteries. 


XLV. — THE  DOUBTING  OF  MOSES  AND  OF  AARON.     THE  BRAZEN 

SERPENT. 

A.  Preparation. — After  forty  years  of  wandering  in  the  wilderness  even 
Moses  and  Aaron  so  far  forgot  themselves  as  to  doubt,  upon  one  occasion, 
God's  mercy.    The  people  again  murmured  against  God  and  were  punished 
by  fiery  serpents.     Having  repented  their  sins  they  were  miraculously  saved 
by  God. 

B.  Narration. — (a)  The  doubting  of  Moses  and  of  Aaron  and 
their  punishment,     (b)  The  brazen  serpent. 

C.  Explanation. — (a)    "And   the    people   wanting   water   came   together 
against  Moses  and  Aaron:  And  making  a  sedition  said:  Would  God  we  had 
perished  among  our  brethren  before  the  Lord.  And  Moses  and  Aaron,  leaving 
the  multitude,  went  into  the  tabernacle  of  the  covenant,  and  fell  flat  upon  the 
ground,  and  cried  to  the  Lord,  and  said:    O  Lord  God,  hear  the  cry  of  this 
people,  and  open  to  them  thy  treasure,  a  fountain  of  living  water,  that  being 
satisfied,  they  may  cease  to  murmur.     And  the  glory  of  the  Lord  appeared 
over  them.     And  the  Lord  spoke  to  Moses,  saying:    Take  the  rod,  and  as- 
semble the  people  together,  thou  and  Aaron  thy  brother,  and  speak  to  the 
rock  before  them,  and  it  shall  yield  water.     And  when  thou  hast  brought 
forth  water  out  of  the  rock,  all  the  multitude  and  their  cattle  shall  drink. 
Moses  therefore  took  the  rod,  which  was  before  the  Lord,  as  he  had  com- 
manded him,  and  having  gathered  together  the  multitude  before  the  rock, 
he  said  to  them:    Hear,  ye  rebellious  and  incredulous:    Can  we  bring  you 
forth  water  out  of  this  rock?    And  when  Moses  had  lifted  up  his  hand,  and 
struck  the  rock  twice  with  the  rod,  there  came  forth  water  in  great  abun- 
dance, so  that  the  people  and  their  cattle  drank.    And  the  Lord  said  to  Moses 
and  Aaron:  Because  you  have  not  believed  me,  to  sanctify  me  before  the 
children  of  Israel,  you  shall  not  bring  these  people  into  the  land,  which  I 
will  give  them."     The  fault  of  Moses  and  Aaron,  on  this  occasion,  was  a 
certain  diffidence  and  weakness  of  faith ;  not  doubting  of  God's  power  or 
veracity,  but  apprehending  the  unworthiness  of  that  rebellious  and  incredu- 
lous people,  they  doubted  if  God  would  again  show  mercy  and  help  them, 
(fe)    "And   when   they  had   removed   the  camp   from   Cades,  they   came  to 
Mount  Hor   (southeast  of  Cades),  which  is  in  the  borders  of  the  land  of 
Edom :   where  the  Lord  spoke  to  Moses :    Let  Aaron,  saith  he,  go  to  his 
people :  for  he  shall  not  go  into  the  land  which  I  have  given  the  children 


DOUBTING  OF  MOSES  AND  AARON.    BRAZEN  SERPENT.      95 

Israel,  because  he  was  incredulous  to  my  words.  Take  Aaron  and  his  son 
with  him,  and  bring  them  up  into  Mount  Hor :  And  when  thou  hast  stripped 
the  father  of  his  vesture,  thou  shalt  vest  therewith  Eleazar  his  son:  Aaron 
shall  be  gathered  to  his  people  and  die  there.  Moses  did  as  the  Lord  had 
commanded:  And  they  went  up  into  Mount  Hor  before  all  the  multitude. 
And  when  he  had  stripped  Aaron  of  his  vestments,  he  vested  Eleazar  his 
son  with  them.  And  Aaron  being  dead  in  the  top  of  the  mountain  he  came 
down  with  Eleazar.  And  all  the  multitude  seeing  that  Aaron  was  dead, 
mourned  for  him  thirty  days  throughout  all  their  families."  Aaron  died 
at  the  age  of  123  years  (Num.  xx.  2-30).  "And  they  marched  from  Mount 
Hor  by  the  way  that  leadeth  to  the  Red  Sea,  to  compass  the  land  of  Edom. 
And  the  people  began  to  be  weary  of  their  journey  and  labour:  And  speaking 
against  God  and  Moses,  they  said :  Why  didst  thou  bring  us  out  of  the  land  of 
Egypt,  to  die  in  the  wilderness?  There  is  no  bread,  nor  have  we  any  waters, 
our  soul  now  loatheth  this  very  light  food  (so  they  called  the  heavenly 
manna;  thus  worldlings  loath  the  things  of  heaven,  for  which  they  have  no 
relish).  Wherefore  the  Lord  sent  among  the  people  fiery  serpents,  which 
bit  them  and  killed  many  of  them."  "Fiery  serpents" — so  called  because 
they  that  were  bitten  by  them  were  burned  with  a  violent  heat  "  Upon  which 
they  came  to  Moses,  and  said :  We  have  sinned,  because  we  have  spoken 
against  the  Lord  and  thee :  pray  that  he  may  take  away  these  serpents  from 
us:  And  Moses  prayed  for  the  people.  And  the  Lord  said  to  him:  Make  a 
brazen  serpent,  and  set  it  up  for  a  sign :  Whosoever  being  struck  shall  look 
on  it  shall  live.  Moses  therefore  made  a  brazen  serpent,  and  set  it  up  for  a 
sign:  and  all  that  looked  upon  it  were  healed"  (xxi.  4-9). 

D.  Commentary. — i.  God's  Faithfulness,  Justice  and  Power. 
(a)  His  faithfulness.  Aaron's  death;  he  did  not  enter  into  the 
Promised  Land,  (b)  His  justice.  Punishment  of  Moses  and  Aaron 
for  having  doubted  and  of  the  Israelites  for  having  murmured 
against  God.  (c)  His  power.  Water  coming  out  of  the  rock. 
2.  Doubts  against  Faith.  God  had  expressly  said  to  Moses  and 
Aaron :  "  Speak  to  the  rock  and  it  shall  yield  water."  With  strong 
faith  in  these  divine  words  they  should  have  given  water  from 
out  of  the  rock  to  the  people ;  instead,  at  the  moment  they  had 
gathered  the  people  before  the  rock  they  doubted  God's  mercy, 
saying:  "  Can  we  bring  you  forth  water  out  of  this  rock?  "  They 
thus  sinned  against  the  absolute  faith  we  owe  to  God.  What  is 
the  Christian  virtue  of  faith?1  Why  must  we  take  as  true  what 
God  has  said  or  revealed?  How  do  we  sin  against  faith?3  (First 
commandment.)  3.  Purpose  of  Earthly  Sufferings.  The  Israelites 
murmured  against  God;  therefore  God  sent  fiery  serpents  among 
them.  The  nation  realized  its  sin,  repented  and  asked  for  pardon 
and  mercy.  God  therefore  sends  physical  evils  into  this  world,  that 
the  sinner  may  mend  his  ways  and  not  be  forever  lost.  If  God 

(i)  107.        (2)  321. 


96  TEACHER'S  HANDBOOK   TO   BIBLE  HISTORY. 

takes  care  of  all  things,  why  is  there  so  much  suffering?  4.  The 
Brazen  Serpent  a  Figure  of  Christ.  The  guilty  Israelites  were 
bitten  by  serpents,  which  caused  their  death.  The  human  race, 
guilty  in  the  person  of  Adam,  has  been  bitten  by  the  infernal  ser- 
pent, which  causes  death  to  the  soul.  The  brazen  serpent  was  made 
and  put  in  a  conspicuous  place;  Our  Lord  became  man  and  was 
elevated  on  the  cross.  Those  who  looked  with  faith  on  the  brazen 
serpent  were  healed  from  the  bites  of  the  fiery  serpents;  all  who 
look  on  Our  Lord  with  faith  and  love  are  cured  of  the  wounds  in- 
flicted by  the  infernal  serpent.  Nothing  but  the  sight  of  the  brazen 
serpent  could  cure  the  bite  of  the  serpents;  nothing  but  faith  and 
love  of  Our  Lord  can  cure  the  wounds  which  the  devil  inflicts  on 
our  souls. 

E.  Moral  Application. — Fly  from  sin  as  you  would  from  the 
deadliest  serpent.  A  poisonous  serpent  may  cause  death  to  the 
body;  sin  may  cause  eternal  death  to  the  soul.  Find  out  which  is 
your  predominant  sin,  that  is,  the  one  you  most  often  commit, 
and  make  a  strong  resolution  to  most  carefully  avoid  this  as  well 
as  every  other  sin.  Every  morning,  on  arising,  beg  God  to  preserve 
you  from  sin  throughout  the  day;  call  upon  your  guardian  angel 
to  aid  you  and  keep  you  from  falling  into  sin. 


XLVI. — BALAAM'S  PROPHECY. 

A.  Preparation.— The  Israelites  conquered  the  surrounding  country  east 
of  the  Promised  Land.    One  of  the  kings  of  the  conquered  country  wished  to 
have  the  people  cursed  by  a  prophet,  thinking  that  he  would  then  more 
readily  regain  the  land.    Instead,  the  prophet  gave  his  blessing  to  the  people 
and  prophesied  good  things  to  them. 

B.  Narration. — (a)  Israel's  conquests.     Balaam's  blessing,   (b) 
Balaam's  prophecy. 

C.  Explanation.— (a)  "And  Israel  sent  messengers  to  Sehon,  king  of  the 
Amorrhites.    And  he  would  not  grant  that  Israel  should  pass  by  his  borders : 
but  rather  gathering  an  army  went  forth  to  meet  them  in  the  desert,  and  came 
to  Jasa,  and  fought  against  them.    And  he  was  slain  by  them  with  the  edge  of 
the  sword,  and  they  possessed  his  land  from  the  Arnon  unto  the  Jabbok,  and  to 
the  confines  of  the  children  of  Ammon:  for  the  borders  of  the  Ammonites 
were  kept  with  a  strong  garrison.     (Arnon  and  Jabbok  rivers,  see  map.) 
So  Israel  took  all  his  cities,  and  dwelt  in  the  cities  of  the  Amorrhite,  to  wit 
in  Hesebon,  and  in  the  villages  thereof.     And  Moses  sent  some  t 


BALAAM'S   PROPHECY.  97 

view  of  Jazer:  and  they  took  the  villages  of  it,  and  conquered  the  inhabi- 
tants. And  they  turned  themselves,  and  went  up  by  the  way  of  Basan,  and 
Og  the  king  of  Basan  came  against  them  with  all  his  people,  to  fight  in  Edrai. 
So  they  slew  him  also  with  his  sons  and  all  his  people,  not  letting  any  one 
escape,  and  they  possessed  his  land"  (Num.  xxi.  21-35).  And  they  went 
forward  and  encamped  in  the  plains  of  Moab,  over  against  where  Jericho  is 
situated  beyond  the  Jordan.  And  Balac  the  son  of  Sephor,  seeing  all  that 
Israel  had  done  to  the  Amorrhite,  and  that  the  Moabites  were  in  great  fear 
of  him,  and  were  not  able  to  sustain  his  assault  (the  land  of  Balac,  king  of 
the  Moabites,  lay  to  the  east  of  the  Dead  Sea),  sent  messengers  to  Balaam 
the  son  of  Beor,  a  soothsayer,  who  dwelt  by  the  river  of  the  land  of  the 
children  of  Ammon  to  call  him,  and  to  say:  Behold  a  people  is  come  out  of 
Egypt,  that  hath  covered  the  face  of  the  earth,  sitting  over  against  me.  Come 
therefore,  and  curse  this  people,  because  it  is  mightier  than  I :  if  by  any 
means  I  may  beat  them  and  drive  them  out  of  my  land:  for  I  know  that  he 
whom  thou  shalt  bless  is  blessed,  and  he  whom  thou  shalt  curse  is  cursed. 
He  answered :  Tarry  here  this  night,  and  I  will  answer  whatsoever  the  Lord 
shall  say  to  me.  And  God  said  to  Balaam:  Thou  shalt  not  go  with  them 
nor  shalt  thou  curse  the  people:  because  it  is  blessed.  The  princes  return- 
ing, said  to  Balac:  Balaam  would  not  come  with  us.  Then  he  sent  many 
more  and  more  noble  than  before.  Balaam  answered:  If  Balac  would  give 
me  his  house  full  of  silver  and  gold,  I  cannot  alter  the  word  of  the  Lord  my 
God,  to  speak  either  more  or  less.  I  pray  you  to  stay  here  this  night  also,  that 
I  may  know  what  the  Lord  will  answer  me  once  more."  By  desiring  them  to 
stay,  after  he  had  been  fully  informed  already  that  it  was  not  God's  will  he 
should  go,  he  gave  way  to  the  inclination  he  had  to  gratify  Balac  for  the 
sake  of  wordly  gain.  God  punished  his  perverse  disposition  by  permitting 
him  to  go  (though  not  to  curse  the  people  as  he  would  have  willingly  done), 
and  suffering  him  to  fall  still  deeper  and  deeper  into  sin,  till  he  came  at 
last  to  give  that  abominable  counsel  against  the  people  of  God,  which  ended 
in  his  own  destruction.  So  sad  a  thing  it  is  to  indulge  a  passion  for  money! 
"  God  therefore  came  to  Balaam  in  the  night  and  said  to  him :  If  these  men 
come  to  call  thee,  arise  and  go  with  them:  yet  so,  that  thou  do  what  I  shall 
command  thee.  Balaam  arose  in  the  morning  and  saddling  his  ass  went  with 
them.  And  God  was  angry.  And  an  angel  of  the  Lord  stood  in  the  way 
against  Balaam,  who  sat  on  the  ass  and  had  two  servants  with  him.  The 
ass  seeing  the  angel  standing  in  the  way,  with  a  drawn  sword,  turned  herself 
out  of  the  way  and  went  into  the  field.  And  when  Balaam  beat  her,  and  had 
a  mind  to  bring  her  again  to  the  way,  the  angel  stood  in  a  narrow  place  be- 
tween two  walls,  wherewith  the  vineyards  were  enclosed.  And  the  ass  seeing 
him,  thrust  herself  close  to  the  wall,  and  bruised  the  foot  of  the  rider,  but  he 
beat  her  again.  And  when  the  ass  saw  the  angel  standing  she  fell  under  the 
feet  of  the  rider :  who  being  angry  beat  her  sides  more  vehemently  with  a  staff. 
And  the  Lord  opened  the  mouth  of  the  ass  (the  angel  moved  the  tongue  of 
the  ass,  to  utter  these  speeches,  to  rebuke,  by  the  mouth  of  a  brute  beast, 
the  brutal  fury  and  folly  of  Balaam)  and  she  said:  What  have  I  done  to 
thee?  Why  strikest  thou  me,  lo,  now  this  third  time?  Balaam  answered: 
Because  thou  hast  deserved  it,  and  hast  served  me  ill :  I  would  I  had  a  sword 


98  TEACHER'S  HANDBOOK   TO   BIBLE   HISTORY. 

that  I  might  kill  thee.  The  ass  said :  Am  not  I  thy  beast  on  which  thou  hast 
been  always  accustomed  to  ride  until  this  present  day?  Tell  me  if  I  ever 
did  the  like  thing  to  thee?  But  he  said:  Never.  Forthwith  the  Lord  opened 
the  eyes  of  Balaam  and  he  saw  the  angel  standing  in  the  way  with  a  drawn 
sword,  and  he  worshipped  him,  falling  flat  on  the  ground.  The  angel  said: 
Go  with  these  men,  and  see  thou  speak  no  other  thing  than  what  I  shall 
command  thee.  He  went  therefore  with  the  princes.  And  when  Balac  heard 
of  it  he  came  forth  to  meet  him  in  a  town  of  the  Moabites,  that  is  situated 
in  the  uttermost  borders  of  Arnon.  So  they  went  on  together,  and  came  into 
a  city  that  was  in  the  uttermost  borders  of  his  kingdom.  And  Balaam  said  to 
Balac:  Stand  awhile  by  the  burnt  offering,  until  I  go  to  see  if  perhaps  the 
Lord  will  meet  me,  and  whatsoever  he  shall  command,  I  will  speak  to  thee. 
And  the  Lord  put  the  word  in  his  mouth,  and  said:  Return  to  Balac,  and 
thus  shalt  thou  speak.  And  taking  up  his  parable,  he  said :  Balac,  king  of 
the  Moabites,  hath  brought  me  from  Aram,  from  the  mountains  of  the  east: 
Come,  said  he,  and  curse  Jacob:  make  haste  and  detest  Israel.  How  shall 
I  curse  him  whom  God  hath  not  cursed?  By  what  means  should  I  detest 
him  whom  the  Lord  detesteth  not?  I  shall  see  him  from  the  tops  of  the 
rocks,  and  shall  consider  him  from  the  hills.  This  people  shall  dwell  alone, 
and  shall  not  be  reckoned  among  the  nations.  Who  can  count  the  dust  of 
Jacob  and  know  the  number  of  the  stock  of  Israel?  Let  my  soul  die  the 
death  of  the  just,  and  my  last  end  be  like  to  them.  I  was  brought  to  bless 
the  blessing  I  will  not  hinder.  The  Lord  his  God  is  with  him,  and  the  sound 
of  the  victory  of  the  king  in  him.  (b)  Behold  the  people  shall  rise  up  as  a 
lioness,  and  shall  lift  itself  up  as  a  lion:  The  hearer  of  the  words  of  God 
(the  words  God  made  known  to  Balaam)  hath  said,  who  knoweth  the  doc- 
trine of  the  Highest,  and  seeth  the  visions  of  the  Almighty,  who  falling  hath 
his  eyes  opened:  I  shall  see  him,  but  not  now:  I  shall  behold  him  but  not 
near  (only  in  the  distant  future).  A  star  shall  rise  out  of  Jacob  and  a 
sceptre  shall  spring  up  from  Israel  (from  one  of  the  descendants  of  Jacob)  : 
And  shall  strike  the  chiefs  of  Moab,  and  shall  waste  all  the  children  of  Seth  " 
(meaning  by  this  all  the  pagan  peoples)  (xxii.  1-39;  xxiii.  3-24;  xxiv.  16,  17). 

D.  Commentary. — i.  God's  Power  and  Omniscience.  God  forced 
Balaam,  against  his  will,  to  bless  the  people  of  Israel.  Which  at- 
tribute of  God  did  this  show  ?  What  do  you  mean  by  saying  "  God 
is  all-powerful  "  ?  God  made  the  future  known  to  Balaam.  Who 
alone  can  know  what  the  future  will  bring  forth?  What  is  this 
attribute  of  God  ?  What  do  you  mean  by  saying  "  God  is  omnis- 
cient "  ?  2.  The  Prophecy  of  the  Messias.  Balaam  prophesied 
that  in  the  distant  future  one  would  come,  who  would  rise  like  a 
star,  who  would  be  the  prince  of  princes,  and  that  He  would  over- 
come all  pagan  peoples.  "  A  star  shall  rise  out  of  Jacob  and  a 
sceptre  spring  up  from  Israel :  and  shall  strike  the  chiefs  of  Moab." 
This  prophecy  foretold  the  coming  of  the  Saviour.  He  came  from 
the  chosen  people,  Israel^  about  1450  years  after  Balaam,  and  shone 


MOSES'  LAST  EXHORTATION  AND  HIS  DEATH.  99 

like  a  bright  star  before  men,  enlightening  all  mankind.  He  estab- 
lished His  kingdom  on  earth — the  Church.  He  overcame  and  still 
overcomes  the  pagans,  bringing  them  into  the  one,  true  Christian 
fold. 

E.  Moral  Application. — God  prevented  Balaam  from  cursing  the 
people  of  Israel.  God,  being  all-holy,  loves  and  wills  only  what  is 
good.  Most  carefully  guard  against  the  sinful  and  shameful  habit 
of  cursing  and  swearing.  Never  defile,  by  evil  words,  the  lips  that 
speak  to  God  in  prayer  and  receive  the  sacred  body  and  blood  of 
Christ  in  Holy  Communion. 


XLVII. — MOSES*  LAST  EXHORTATION  AND  His  DEATH. 

A.  Preparation. — The  time  came  when  Moses  was  to  die.    Before  his  death 
he  most  beautifully  admonished  the  chosen  people  whom  he  had  led  through 
the  wilderness. 

B.  Narration. — (a)  Moses'  last  admonition,     (b)  His  death. 

C.  Explanation— (a)  "  Consider  "that  I  have  set  before  thee  this  day  life 
and  good,  and  on  the  other  hand  death  and  evil:    That  thou  mayst  love  the 
Lord   thy   God,   and   walk   in   his   ways  and   keep   his  commandments  and 
ceremonies  and  judgments,  and  thou  mayst  live,  and  he  may  multiply  thee 
and  bless  thee  in  the  land,  which  thou  shalt  possess.     But  if  thy  heart  be 
turned  away,  so  that  thou  wilt  not  hear,  and  being  deceived  with  error  thou 
adore  strange  gods  and  serve  them  (the  false  gods  of  the  pagan  Chanaanites)  : 
I  foretell  thee  this  day  that  thou  shalt  perish,  and  shalt  remain  but  a  short 
time  in  the  land,  to  which  thou  shalt  pass  over  the  Jordan,  and  shalt  go  in 
to  possess  it.     I  call  heaven  and  earth  to  witness  this  day,  that  I  have  set 
before  you  life  and  death,  blessing  and  cursing."    It  was  for  them  to  make 
their  choice,  but  he  exhorted  them,  saying :  "  Choose  therefore  life,  that  both 
thou  and  thy  seed  may  live:    And  that  thou  mayst  love  the  Lord  thy  God, 
and  obey  his  voice,  and  adhere  to  him  for  he  is  thy  life  and  the  length  of 
thy  days  that  thou  mayst  dwell  in  the  land,  for  which  the  Lord  swore  to  thy 
fathers  Abraham,  Isaac  and  Jacob  that  he  would  give  to  them"    (Deut.  xxx. 
15-20).    And  Moses  went,  and  spoke  all  these  words  to  all  Israel,  and  he  said 
to  them :    I  am  this  day  a  hundred  and  twenty  years  old.    I  can  no  longer  go 
out  and  come  in,  especially  as  the  Lord  also  hath  said  to  me :   Thou  shalt  not 
pass  over  this  Jordan:  and  this  Josue  shall  go  over  before  thee,  as  the  Lord 
hath  spoken.    And  Moses  called  Josue,  and  said  to  him  before  all  Israel  (that 
all  the  people  might  know  him  to  be  their  new  leader  in  the  place  of  Moses, 
and  give  obedience  unto  him)  :    Take  courage  and  be  valiant:  for  thou  shalt 
bring  this  people  into  the  land  which  the  Lord  swore  he  would  give  to  their 
fathers,  and  thou  shalt  divide  it  by  lot.    And  the  Lord  who  is  your  leader,  he 


ioo  TEACHER'S  HANDBOOK   TO  BIBLE  HISTORY. 

Himself  will  be  with  thee :  He  will  not  leave  thee,  nor  forsake  thee :  fear  not, 
neither  be  dismayed"  (xxxi.  1-3,  7,  8).  (b)  "Then  Moses  went  up  from  the 
plains  of  Moab  upon  Mount  Nebo  (east  of  the  Dead  Sea)  to  the  top  of  Phaega 
over  against  Jericho :  and  the  Lord  shewed  him  all  the  land  of  Galaad  as  far 
as  Dan.  And  all  Nephtali,  and  the  land  of  Ephraim  and  Manasses,  and  all  the 
land  of  Jucla  unto  the  furthermost  sea.  And  the  south  part,  and  the  breadth 
of  the  plain  of  Jericho,  the  city  of  palm  trees,  as  far  as  Segor.  And  the  Lord 
said  to  him:  This  is  the  land,  for  which  I  swore  to  Abraham,  Isaac  and 
Jacob,  saying:  I  will  give  it  to  thy  seed.  Thou  hast  seen  it  with  thy  eyes 
and  shalt  not  pass  over  to  it.  And  Moses  the  servant  of  the  Lord  died  there, 
in  the  land  of  Moab,  by  the  commandment  of  the  Lord :  And  He  buried  him 
in  the  valley  of  the  land  of  Moab  over  against  Phogor:  and  no  man  hath 
known  of  his  sepulchre  until  this  present  day.  God  buried  him  by  the 
ministry  of  angels,  and  would  have  the  place  of  his  burial  unknown,  lest  the 
Israelites,  who  were  so  prone  to  idolatry,  might  worship  him  with  divine 
honors.  Moses  was  a  hundred  and  twenty  years  old  when  he  died:  his 
eye  was  not  dim,  neither  were  his  teeth  moved  (that  he  was  still  in  his  vigor 
and  his  strength).  And  the  children  of  Israel  mourned  for  him  in  the  plains 
of  Moab  thirty  days :  and  the  days  of  their  mourning  in  which  they  mourned 
for  Moses  were  ended.  And  Josue  the  son  of  Nun  was  filled  with  the  spirit 
of  wisdom,  because  Moses  had  laid  his  hands  upon  him.  And  the  children 
of  Israel  obeyed  him,  and  did  as  the  Lord  commanded  Moses.  And  there 
arose  no  more  a  prophet  in  Israel  like  unto  Moses,  whom  the  Lord  knew  face 
to  face"  (xxxiv.  i-io). 


D.  Commentary. — I.  Moses'  Last  Exhortation.  Moses  exhorted 
the  people:  (a)  To  a  firm  faith  in  the  one  true  God.  This  was  the 
more  necessary,  as  the  Israelites  were  again  to  live  among  idolaters, 
(b)  To  an  interior  and  childlike  love  for  God,  who  had  showered 
His  blessings  upon  them.  What  is  the  commandment  of  the  love 
of  God?  What  does  the  commandment  of  the  love  of  God  re- 
quire of  us?  (c)  To  make  known  to  their  children  the  goodness 
of  God  and  teach  them  His  commandments,  (d)  To  keep  all  of 
God's  commandments,  and  thereby  bring  upon  themselves  God's 
richest  blessings;  if  they  broke  the  same,  God's  curse  would  be 
upon  them.  2.  The  Prophecy  of  the  Messias.  Moses  prophesied 
that  God  would  call  forth  a  prophet  out  of  Israel.  This  prophecy 
was  fulfilled  in  our  Saviour,  of  whom  Moses  was  a  figure. 

3.  God's  Justice  and  Faithfulness.  Moses  was  to  die  before  entering 
the  Promised  Land.    This  was  a  just  punishment  for  having  doubted 
the  mercy  of  God.    What  do  you  mean  by  saying  "  God  is  just "  ? 
In  the  death  of  Moses  God  executed  His  threat.     What  is  this 
attribute  of  God  ?    What  do  you  mean  by  saying  "  God  is  faithful  "  ? 

4.  Moses  as  a  Figure  of  Christ.     When  Moses  was  born,  a  cruel 


ENTRANCE  INTO  THE  PROMISED  LAND.  101 

king  put  to  death  the  children  of  the  Hebrews;  when  our  Saviour 
was  born,  a  cruel  king  put  to  death  the  children  of  Bethlehem  and 
its  environs.  Moses  escapes  the  fury  of  Pharao;  our  Saviour 
escapes  the  fury  of  Herod.  Moses  is  sent  to  deliver  the  people  from 
the  bondage  of  Egypt  and  lead  them  to  the  Promised  Land;  our 
Saviour  is  sent  by  God  to  deliver  the  people  from  the  bondage  of 
sin  and  lead  them  into  heaven.  Moses  performed  great  miracles  to 
prove  that  he  was  sent  by  God ;  Christ  performed  great  miracles  to 
prove  that  he  was  the  son  of  God.  Moses  fed  his  people  with 
bread  that  fell  from  heaven ;  our  Saviour  feeds  men  with  the  living 
bread  which  came  down  from  heaven  for  their  salvation.  5.  The 
Virtues  of  Moses,  (a)  Moses  possessed  a  great  love  for  his 
people.  For  them  he  left  the  king's  palace  in  Egypt  to  encounter 
the  hardships  of  the  Wilderness.  He  interceded  for  them  with  God, 
even  offering  himself  to  God  in  atonement  for  their  sins,  (b)  He 
showed  most  admirable  patience  with  the  people,  who  even  at- 
tempted once  to  stone  him.  (c)  His  deep  piety  was  proved  in  his 
fasting,  prayer  and  direct  intercourse  with  God.  (d)  His  zeal  for 
the  honor  of  God  was  proved  in  all  his  words  and  works,  especially 
on  his  return  from  Sinai  and  in  his  last  beautiful  exhortations 
before  his  death. 

E.  Moral  Application. — Think  often  of  the  manifold  blessings 
God  has  bestowed  upon  you.  Show  your  love  and  gratitude  in 
acts  of  thanksgiving,  but  most  particularly  by  keeping  His  com- 
mandments. "  He  that  hath  my  commandments  and  keepeth  them, 
he  it  is  that  loveth  me  "  (John  xiv.  21). 

REVIEW  OF  THE  LIFE  OF   MOSES. 

i.  Brief  description  of  the  journey  of  the  Israelites  through  the 
desert.  2.  The  prophecies  of  the  Messias.  3.  Figures  of  the  Mes- 
sias.  4.  What  means  were  employed  by  the  all-wise  Providence  to 
preserve  the  true  faith  and  the  memory  of  the  promise  of  a  Redeemer 
among  the  people  of  Israel. 

THE  TIME  OF  JOSUE  AND  THE  JUDGES  (ABOUT  14501095  B.  C). 

XLVIII. — ENTRANCE  INTO  THE  PROMISED  LAND. 

A.  Preparation. — After  the  death  of  Moses  the  Israelites  passed  over  the 
Jordan,  conquered  the  land  of  Chanaan,  and  divided  it  among  the  twelve  tribes. 


io2  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

B.  Narration. — (a)  Passage    through    the    Jordan.       (b)  The 
conquest  of  Jericho,     (c)   Conquest  of  the  remaining  lands,     (d) 
Division  of  the  same,     (e)  The  death  of  Josue. 

C.  Explanation. — (a)  "And  Josue  said  to  the  people:   Be  ye  sanctified:  for 
to-morrow  the  Lord  will  do  wonders  among  you.    So  the  people  went  out  of 
their  tents  to  pass  over  the  Jordan :  and  the  priests  that  carried  the  ark  of 
the  covenant  went  on  before  them.     And  as  soon  as  they  came  into  the 
Jordan,  and  their  feet  were  dipped  in  part  of  the  water  (now  the  Jordan,  it 
being  harvest  time,  had  filled  the  banks  of  its  channel),  the  waters  that  came 
down  from  above  stood  in  one  place,  and  swelling  up  like  a  mountain,  were 
seen  afar  off  from  the  city  that  is  called  Adorn,  to  the  place  of  Sarthau :  but 
those  that  were  beneath  ran  down  into  the  sea  of  the  wilderness  (which  now 
is  called  the  Dead  Sea)   until  they  wholly  failed.     And  the  people  marched 
over  against  Jericho  (see  map)  :  and  the  priests  that  carried  the  ark  of  the 
covenant  of  the  Lord,  stood  girded  upon  the  dry  ground  in  the  midst  of  the 
Jordan,  and  all  the  people  passed  over  through  the  channel  that  was  dried 
UP "  (Josue  iii.  5,  14-17).    With  firm  faith  and  confidence  in  God  the  people 
entered  the  passage  made  through  the  Jordan.   This  miracle  had  been  revealed 
to  Josue  by  God.    "And  when  the  priests  that  carry  the  ark  of  the  Lord,  the 
God  of  the  whole  earth,  shall  set  the  soles  of  their  feet  in  the  waters  of  the 
Jordan,  the  waters  that  are  beneath  shall  run  down  and  go  off :  and  those  that 
come  from  above,  shall  stand  together  upon  a  heap"  (iii.  13).    (fc)  "And  the 
people  came  up  out  of  the  Jordan,  the  tenth  day  of  the  first  month,  and  camped 
in  Galgal,  over  against  the  east  side  of  the  city  of  Jericho.   Now  when  all  the 
kings  of  the  Amorrhites  who  dwelt  beyond  the  Jordan  westward,  and  all  the 
kings  of  Chanaan,  who  possessed  the  places  near  the  great  sea,  had  heard  that 
the  Lord  had  dried  up  the  waters  of  the  Jordan  before  the  children  of  Israel, 
till  they  passed  over,  their  heart  failed  them,  and  there  remained  no  spirit  in 
them,  fearing  the  coming  in  of  the  children  of  Israel.     And  the  children  of 
Israel  abode  in  Galgal,  ami  they  kept  the  phase  on  the  fourteenth  day  of  the 
month,  at  evening,  in  the  plains  of  Jericho:    And  they  ate  on  the  next  day 
unleavened  bread  of  the  corn  of  the  land.     And  manna  ceased  after  they 
ate  of  the  corn  of  the  land,  neither  did  the  children  of  Israel  use  that  food 
any  more,  but  they  ate  of  the  corn  of  the  present  year  of  the  land  of  Chanaan. 
(There  being  now  sufficient  nourishment  the  manna  was  no  longer  neces- 
sary.)    Now  Jericho  was  close  shut  up  and  fenced,  for  fear  of  the  children 
of  Israel,  and  no  man  durst  go  out  or  come  in.    And  Josue  rising  before  day, 
the  priests  took  the  ark  of  the  Lord,  and  seven  of  them  seven  trumpets  which 
are  used  in  the  jubilee:  and  they  went  before  the  ark  of  the  Lord  walking 
and  sounding  the  trumpets:  and  the  armed  men  went  before  them,  and  the 
rest  of  the  common^  people  followed  the  ark,  and  they  blew  the  trumpets. 
And  they  went  around  about  the  city  the  second  day  once,  and  returned 
into  the  camp.     So  they  did  six  days.     But  the  seventh  day  rising  up  early 
they  went  about  the  city,  as  it  was  ordered  seven  times.     And  when  in  the 
seventh  going  about  the  priests  sounded  with  the  trumpets,  Josue  said  to  all 
Israel :   Shout :  for  the  Lord  hath  delivered  the  city  to  you :   So  all  the  people 
shouted  and  the  trumpets  sounded,  when  the  voice  and  the  sound  thundered 


ENTRANCE  INTO  THE  PROMISED  LAND.  103 

in  the  ears  of  the  multitude,  the  walls  forthwith  fell  down:  and  every  man 
went  up  by  the  place  that  was  over  against  him:  and  they  took  the  city.  At 
that  time,  Josue  made  an  imprecation,  saying:  Cursed  be  the  man  before  the 
Lord  that  shall  raise  up  and  build  the  city  of  Jericho.  (Jericho,  in  the 
mythical  sense,  signifies  iniquity :  the  sounding  of  the  trumpets  by  the  priests, 
the  preaching  of  the  word  of  God,  by  which  the  walls  of  Jericho  are  thrown 
down,  when  sinners  are  converted;  and  a  dreadful  curse  will  light  on  them 
who  build  them  up  again.)  (c)  And  Josue  arose,  and  all  the  army  of  the 
fighting  men  with  him,  to  go  up  against  Hai :  and  he  sent  thirty  thousand 
chosen  valiant  men  in  the  night.  So  Josue  and  all  Israel  seeing  that  the  city 
was  taken,  and  that  the  smoke  of  the  city  rose  up,  returned  and  slew  the  men 
of  Hai.  Therefore  Adonisedec  king  of  Jerusalem  sent  to  Oham  king  of  He- 
bron, and  to  Pharam  king  of  Jerimoth,  and  to  Japhia  king  of  Lachis,  and  to 
Dabir  king  of  Eglon,  saying:  Come  up  to  me,  and  bring  help,  that  we  may 
take  Gabaon,  because  it  hath  gone  over  to  Josue,  and  to  the  children  of 
Israel.  But  the  inhabitants  of  the  city  of  Gabaon  which  was  besieged  sent 
to  Josue.  And  Josue  went  up  from  Galgal,  and  all  the  army  of  warriors 
with  film  most  valiant  men.  And  the  Lord  said  to  Josue :  Fear  them  not :  for 
I  have  delivered  them  into  thy  hands:  none  of  them  shall  be  able  to  stand 
against  thee.  Then  Josue  spoke  to  the  Lord,  in  the  day  that  he  delivered 
the  Amorrhite  in  the  sight  of  the  children  of  Israel,  and  he  said  before 
them:  Move  not,  O  sun,  toward  Gabaon,  nor  thou  O  moon,  toward  the 
valley  of  Ajalon.  And  the  sun  and  the  moon  stood  still,  till  the  people  had 
conquered  their  enemies.  The  same  day  Josue  took  Maceda,  and  destroyed 
it,  with  the  edge  of  the  sword.  And  he  passed  from  Maceda  with  all  Israel 
to  Lebna,  and  fought  against  it;  from  Lebna  he  passed  unto  Lachis,  with 
all  Israel.  And  the  Lord  delivered  Lachis  into  the  hands  of  Israel.  And  he 
passed  from  Lachis  to  Eglon,  and  took  it  the  same  day.  He  went  up  also 
with  all  Israel  from  Eglon  to  Hebron,  and  fought  against  it :  took  it,  and  de- 
stroyed it.  Returning  from  thence  to  Dabir,  he  took  it  and  destroyed  it. 
So  Josue  took  all  the  country  of  the  hills  and  of  the  south,  and  the  land  of 
Gosen,  and  the  plains  and  the  west  country,  and  the  mountain  of  Israel  and 
the  plains  thereof.  And  part  of  the  mountain  that  goeth  up  to  Leir  as  far  as 
Baalgad,  by  the  plain  of  Libanus  under  Mount  Hermon :  all  their  kings  he 
took  and  smote  and  slew"  (iv.  19:  v. ;  viii.  3,  21;  x.  3,  39;  xi.  16,  17). 
(d)  Josue  was  old,  and  far  advanced  in  years  (he  was  then  about  one  hun- 
dred and  one  years  old),  and  the  Lord  said  to  him:  Thou  are  grown  old,  and 
advanced  in  age,  and  there  is  a  very  large  country  left,  which  is  not  yet  di- 
vided by  lot:  (not  yet  possessed  by  the  children  of  Israel)  And  now  divide 
the  land  in  possession  to  the  nine  tribes,  and  to  the  half  tribe  of  Manasses, 
with  whom  Ruben  and  Gad  have  possessed  the  land  (that  is  with  the  other 
half  of  that  same  tribe)  which  Moses  the  servant  of  the  Lord  delivered  to 
them  beyond  the  river  Jordan  on  the  east  side:  But  to  the  tribe  of  Levi  he 
gave  no  possession:  but  the  sacrifices  and  victims  of  the  Lord  God  of  Israel, 
are  his  inheritance,  as  he  spoke  to  him.  (This  tribe  was  to  possess  no  land 
that  they  might  be  unhindered  and  give  themselves  up  entirely  to  the  service 
of  God.  They  were  to  live  by  the  gifts  of  the  others,  receive  tithes,  one-tenth 
of  all  that  was  raised,  and  also  by  the  sacrifices  and  victims.)  This  is  what 


io4  TEACHER'S  HANDBOOK   TO  BIBLE  HISTORY. 

the  children  of  Israel  possessed  in  the  land  of  Chanaan,  which  Eleazar  the 
priest,  and  Josue  the  son  of  Nun,  and  the  princes  of  the  families  by  the  tribes 
of  Israel  gave  to  them:  Dividing  all  by  lot,  as  the  Lord  had  commanded 
by  the  hand  of  Moses,  to  the  nine  tribes  and  the  half  tribe.  For  to  two  tribes 
and  a  half  Moses  had  given  possession  beyond  the  Jordan:  besides  the  Le- 
vites,  who  received  no  land  among  their  brethren"  (xiii.  I,  7,  8,  14;  xiv.  1-3). 
(?)  "And  when  a  long  time  was  passed,  since  the  Lord  had  given  peace  to 
Israel,  all  the  nations  round  about  being  subdued,  and  Josue  being  now  old 
and  far  advanced  in  years.  Josue  called  for  all  Israel  and  for  the  elders, 
and  for  the  princes,  and  for  the  judges,  and  for  the  masters,  and  said  to 
them:  I  am  old  and  far  advanced  in  years:  And  you  see  all  that  the  Lord 
your  God  hath  done  to  all  the  nations  round  about,  how  he  himself  hath 
fought  for  you:  Take  courage  and  be  careful  to  observe  all  things  that  are 
written  in  the  book  of  the  law  of  Moses:  and  turn  not  aside  from  them 
neither  to  the  right  hand  nor  to  the  left.  Lest  that  after  you  are  come  in 
among  the  Gentiles,  who  will  remain  among  you,  you  should  swear  by  the 
name  of  their  gods,  and  serve  them,  and  adore  them :  But  cleave  ye  unto 
the  Lord  your  God:  as  you  have  done  until  this  day.  This  only  take  care 
of  with  all  diligence,  that  you  love  the  Lord  your  God.  And  he  sent  the 
people  away  every  one  to  his  own  possession.  And  after  these  things  Josue 
the  son  of  Nun,  the  servant  of  the  Lord,  died  being  a  hundred  and  ten  years 
old"  (xxiii.  I,  9). 

D.  Commentary. — i.  God's  Power  and  Faithfulness.  God 
worked  many  miracles  in  favor  of  the  Israelites  upon  their  entrance 
into  the  Promised  Land.  Name  them.  (i.  The  separation  of  the 
waters  of  the  Jordan  and  standing  still  of  the  same,  that  a  dry 
passage  be  made  for  the  Israelites.  2.  The  falling  of  the  walls  of 
Jericho.  3.  The  standing  still  of  the  sun.)  Who  alone  can  work 
miracles  1  What  do  you  mean  by  saying  "  God  is  all-powerful "  ? 
On  the  boundaries  of  Chanaan  Jacob  offered  sacrifice  to  God,  who 
promised  that  He  would  lead  Jacob's  descendants  back  into  the 
land  of  Chanaan.  We  see  how  the  promise  of  God  was  fulfilled. 
What  is  that  attribute  of  God  by  which  He  will  surely  keep  His 
promises  and  carry  out  His  threats?  What  do  you  mean  by  say- 
ing "  God  is  faithful "  ?  2.  The  Miracles  and  their  Object.  Con- 
sider the  first  miracle !  The  waters  of  the  Jordan  stood  still,  divid  • 
ing  themselves  and  rising  like  a  mountain  on  either  side  of  a  dry 
passage.  This  is  impossible  to  any  natural  power.  Who,  then, 
wrought  this  wonderful  work?  Consider  the  falling  of  the  walls 
of  Jericho,  not  by  means  of  human  strength,  but  at  the  sound  of 
the  trumpets  and  the  shouting  of  the  Israelites,  this  being  the  will 
of  God.  Again  Josue,  fearing  that  the  day  would  close  before  the 
entire  defeat  of  his  enemies,  after  addressing  the  Most  High, 


THE  JUDGES.  105 

turned  toward  the  sun  and  said :  "  Stand  thou  still ! "  and  the  sun 
stood  still,  because  nothing  is  difficult  for  God;  it  costs  Him  no 
more  to  stay  the  sun  than  it  does  to  put  it  in  motion.  Such  works, 
because  they  are  beyond  the  natural  power  of  man  and  can  be 
ascribed  only  to  the  omnipotence  of  God,  we  call  miracles.  Why 
do  we  call  such  works  miracles?  These  wonderful  works  of  God 
in  favor  of  the  Israelites,  and  seen  by  them,  certainly  should  have 
strengthened  their  faith  and  hope  in  and  love  for  God.  3.  Josue  a 
Figure  of  Christ.  Josue  signifies  Saviour;  Jesus  signifies  Saviour. 
Josue  succeeded  Moses,  who  was  not  permitted  to  bring  the 
Israelites  into  the  Promised  Land;  Our  Saviour  succeeded  Moses, 
whose  law  was  not  sufficient  to  bring  men  to  heaven.  Josue  intro- 
duced the  children  of  Israel  into  the  Holy  Land ;  Christ  introduces 
the  children  of  God  into  heaven.  Josue  after  many  combats  with 
the  pagan  Chanaanites  finally  possessed  all  the  land  for  the  Israel- 
ites; Christ  obtained  for  us  the  possession  of  heaven  by  His  bitter 
passion,  death  and  resurrection,  through  which  He  conquered 
Satan.  As  long  as  the  Israelites  were  faithful  to  the  advice  of 
Josue,  they  were  happy;  as  long  as  Christians  are  faithful  to  the 
counsels  of  Our  Lord,  they  are  happy. 

E.  Moral  Application. — The  Israelites  fought  hard  and  valiantly 
before  they  conquered  their  enemies  and  obtained  the  Promised 
Land.  So  must  you  fight  hard  and  valiantly,  that  you  may  conquer 
yourselves  and  obtain  heaven.  "And  from  the  days  of  John  the 
Baptist  until  now,  the  kingdom  of  heaven  suffereth  violence,  and 
the  violent  bear  it  away"  (Matt.  xi.  12).  Strive  earnestly  to 
overcome  your  evil  inclinations  and  especially  the  fault  you  most 
frequently  commit.  Make  the  firm  resolution  to  conquer  that  sin 
especially  into  which  you  most  frequently  fall.  Seek  to  become 
more  and  more  virtuous.  Virtue  is  far  more  precious  than  wealth, 
beauty  or  talents. 

XLIX.— THE  JUDGES. 

A.  Preparation. — After  the  death  of  Josue  the  Hebrews  no  longer  had  a 
leader  but  were  governed  by  judges.     Whenever  the  people  were  attacked 
God  chose  certain  pious  men,  called  judges,  to  free  them  from  the  power  of 
their  enemies. 

B.  Narration. — (a)    Ingratitude    of   the    Israelites.      (b)    Their 
punishment,     (c)  The  judges,     (d)   God's  mercy. 


io6  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

C.  Explanation. — (a)  "And  the  children  of  Israel  did  evil  in  the  sight  of 
the  Lord,  and  they  served  Baalim.    And  they  left  the  Lord  the  God  of  their 
fathers,  who  had  brought  them  out  of  the  land  of  Egypt:  and  they  followed 
strange  gods,  and  the  gods  of  the  people  that  dwelt  round  about  them,  and 
they  adored  them:  and  they  provoked  the  Lord  to  anger,  forsaking  him  and 
serving  Baal  and  Astaroth.     (What  is  here  said  of  the  children  of  Israel, 
as  to  their  falling  so  often  into  idolatry,  is  to  be  understood  of  a  great  part  of 
them:  but  not  so  universally,  as  if  the  true  worship  of  God  was  ever  quite 
abolished  among  them:  for  the  succession  of  the  true  church  and  religion 
was  kept  up  all  this  time  by  the  priests  and  Levites,  at  least  in  the  house  of 
God  in  Silo.)    (b)  "And  the  Lord  being  angry  against  the  Israelites,  delivered 
them  into  the  hands  of  plunderers:  who  took  them  and  sold  them  to  their 
enemies,   that  dwelt   round   about:   neither  could   they   stand   against   their 
enemies"   (Judges  ii.  11-14).     (c)   "And  the  Lord  raised  up  judges,  to  de- 
liver them  from  the  hands  of  those  that  oppressed  them:    (d)   And  when 
the  Lord  raised  them  up  judges,  in  their  days  He  was  moved  to  mercy,  and 
heard  the  groanings  of  the  afflicted,  and  delivered  them  from  the  slaughter 
of  the  oppressors"  (ii.  16,  18). 

D.  Commentary. — i.  Bad  Company.    The  pagan  Chanaanites  in 
a  short  time  led  the  Israelites  into  idolatry.    What  leads  us  to  fall 
away  from  the  faith?    2.  God's  Justice  and  Mercy.    As  often  as 
the  Israelites  disobeyed  God,  He  punished  them  by  giving  them 
into  the  hands  of  their  enemies,  by  whom  they  were  severely  op- 
pressed.   What  is  that  attribute  of  God  by  which  He  punishes  the 
wicked  according  to  their  desert?    What  do  you  mean  by  saying 
"  God  is  just "  ?    When  the  Israelites  acknowledged  their  sin  and, 
showing  their  contrition,  begged  of  God  for  mercy  and  help,  He 
freely  forgave  them  and  assisted  them  to  conquer  their  oppressors. 
What  is  that  attribute  of  God  by  which  He  graciously  pardons 
every  one  that  is  sincerely  penitent?    What  do  you  mean  by  say- 
ing "God  is  merciful"?    3.  Object  of  Earthly  Sufferings.      See 
chapter  XLV. 

E.  Moral  Application. — Avoid  all  evil  companions  and  occasions 
of  sin.     Love  and  frequent  the  society  of  those  friends  who  are 
virtuous  and  who  would  aid  you  to  strive  after  that  which  is  good. 

L. — GEDEON. 

A.  Preparation.— The  Hebrews  soon  forgot  the  promises  they  had  madw. 
They  even  forgot  God  Himself,  and  went  so  far  as  to  give  themselves  uy 
to  idolatry.  God  punished  this  crime,  and  all  that  followed  from  it  by  allow- 
ing the  infidel  nations,  among  others  the  Madianites,  who  lived  southeast  of 
the  land  of  Chanaan  (see  map),  to  lay  waste  their  country.  In  their  necessity 


GEDEON.  107 

the  Israelites  called  upon  God,  repented  of  their  sin  and  begged  for  mercy. 
God  sent  the  judge  Gedeon  to  deliver  them. 

B.  Narration. — (a)  Ingratitude  and  punishment  of  the  Israel- 
ites,    (b)   Gedeon  and  the  angels,     (c)   The  two  miracles,     (d) 
Gedeon's  setting  out  for  battle,     (e)  Conquest  of  the  Madianites. 

C.  Explanation.— (a)   "And  the  children  of  Israel  again  did  evil  in  the 
sight  of  the  Lord:   (In  that  they  worshipped  the  god  Baal.)     And  he  de- 
livered them  into  the  hand  of  Madian  seven  years:   And  Israel  was  humbled 
exceedingly  in  the  sight  of  Madian.    And  he  cried  to  the  Lord  desiring  help 
against  the  Madianites.     (&)  And  an  angel  of  the  Lord  came,  and  sat  under 
an  oak,  that  was  in  Ephra,  and  belonged  to  Joas  the  father  of  the  family  of 
Ezri.    And  when  Gedeon  his  son  was  threshing  and  cleansing  wheat  by  the 
wine  press,  to  flee  from  Madian  (had  it  been  done  in  the  open  fields  it  would 
have  fallen  into  the  hands  of  the  Madianites),  the  angel  of  the  Lord  ap- 
peared to  him  and  said:    The  Lord  is  with  thee,  O  most  valiant  of  men. 
And  the  Lord  looked  upon  him  and  said:   Go  in  this  thy  strength,  and  thou 
shalt  deliver  Israel  out  of  the  hand  of  Madian :   Know  that  I  have  sent  thee. 
He  answered  and  said:  I  beseech  thee,  my  Lord,  wherewith  shall  I  deliver 
Israel?    Behold  my  family  is  the  meanest  in  Manasses,  and  I  am  the  least  in 
my  father's  house.     (Mark  how  the  Lord  chooseth  the  humble,  who  are  mean 
and  little  in  their  own  eyes,  for  the  greatest  enterprises.)     And  the  Lord 
said  to  him  I  will  be  with  thee  and  thou  shalt  cut  off  Madian  as  one  man. 
(c)   Now  all  Madian,  and  Amalec,  and  the  Eastern  people  were  gathered 
together,  and  passing  over  the  Jordan,  camped  in  the  valley  of  Israel.     But 
the  Spirit  of  the  Lord  came  upon  Gedeon  (strengthening  him  for  the  combat) 
and  he  sounded  the  trumpet  and  called  together  the  house  of  Abiezer,  to  fol- 
low him.    And  he  sent  messengers  into  all  Manasses,  and  they  also  followed 
him:  and  other  messengers  into  Aser  and  Zabulon  and  Nephtali,  and  they 
came  to  meet  him.    And  Gedeon  said  to  God :  If  thou  wilt  save  Israel  by  my 
hand,  as  thou  hast  said,  I  will  put  this  fleece  of  wool  on  the  floor:  if  there 
be  dew  on  the  fleece  only,  and  it  be  dry  on  all  the  ground  beside,  I  shall 
know  that  by  my  hand,  as  thou  hast  said,  thou  wilt  deliver  Israel.     And  it 
was  so.     And  rising  before  day  wringing  the  fleece,  he  filled  a  vessel  with 
the  dew.    And  he  said  again  to  God:  Let  not  thy  wrath  be  kindled  against 
me  if  I  try  once  more  seeking  a  sign  in  the  fleece.     I  pray  thee  that  the 
fleece  only  may  be  dry,  and  all  the  ground  wet  with  dew.    And  God  did  that 
night  as  he  had  requested:  and  it  was  dry  on  the  fleece  only,  and  there  was 
dew  on  all  the  ground.     (These  miracles  took  place  before  the  army  of 
32,000  men  who  were  to  take  part  in  the  conflict  and  had  been  requested  by 
Gedeon  to  give  them  confidence  and  courage.)      (d)  And  the  Lord  said  to 
Gedeon:  The  people  that  are  with  thee  are  many,  and  Madian  shall  not  be 
delivered  into  their  hr.nds:    Lest  Israel  should  glory  against  me  and  say: 
I  was  delivered  by  my  own  strength.   (By  this  we  see  that  God  will  not  choose 
for  His  instruments  in  great  achievements,  which  depend  purely  on  His  grace 
such  as,  through  pride  and  self-conceit,  will  take  the  glory  to  themselves.) 
Speak  to  the  people  and  proclaim  in  the  hearing  of  all,  whosoever  is  fearful 


io8  TEACHER'S  HANDBOOK   TO  BIBLE  HISTORY. 

from  Mount  Galaad  and  returned  home  and  only  ten  thousand  remained. 
And  the  Lord  said  to  Gedeon:  The  people  are  still  too  many,  bring  them  to 
the  waters  and  there  I  will  try  them:  and  of  whom  I  shall  say  to  thee,  this 
shall  go  with  thee  let  him  go :  whom  I  shall  forbid  to  go  let  him  return.  And 
the  Lord  said  to  Gedeon:  By  the  three  hundred  men,  that  lapped  water,  I 
will  save  you,  and  deliver  Madian  into  thy  hand:  but  let  all  the  rest  of  the 
people  return  to  their  place.  (These  were  preferred  that  took  the  water  up 
in  their  hands,  and  so  lapped  it,  before  them  who  laid  themselves  quite  down 
to  the  waters  to  drink:  which  argued  a  more  eager  and  sensual  disposition.) 
So  taking  victuals  and  trumpets  according  to  their  number,  he  ordered  all 
the  rest  of  the  multitude  to  depart  to  their  tents :  and  he  with  three  hundred 
gave  himself  to  the  battle.  (?)  The  same  night  the  Lord  said  to  him:  Arise, 
and  go  down  into  the  camp:  because  I  have  delivered  them  into  thy  hand. 
But  Madian  and  Amalec,  and  all  the  Eastern  people  lay  scattered  in  the 
valley  as  a  multitude  of  locusts:  their  camels  also  were  innumerable  as  the 
sand  that  lieth  on  the  sea  shore.  And  when  Gedeon  was  come,  one  told  his 
neighbor  a  dream.  He  to  whom  he  spoke  answered:  This  is  nothing  else 
but  the  sword  of  Gedeon  the  son  of  Joas,  a  man  of  Israel.  For  the  Lord  hath 
delivered  Madian  and  all  their  camp  into  his  hand.  And  when  Gedeon  had 
heard  the  dream,  and  the  interpretation  thereof,  he  adored:  and  returned  to 
the  camp  of  Israel  and  said:  Arise,  for  the  Lord  hath  delivered  the  camp 
of  Madian  into  our  hands"  (Judges  vi.  I,  6,  7,  II,  12,  14-16,  33-40;  vii. 
2-4,  7-9,  12-15). 

D.  Commentary. — i.  God's  Wise  Precaution  for  the  Preserva- 
tion of  the  True  Faith.  Idolatry,  to  which  the  Israelites  had  again 
given  themselves,  was  a  great  danger  to  the  true  faith.  Little  by 
little  all  of  the  people  would  have  been  drawn  to  the  worship  of 
idols  and  faith  in  the  one  true  God,  and  hope  for  the  coming  of 
the  Messias  would  have  been  destroyed.  Therefore  God  gave  His 
unfaithful  people  into  the  hands  of  the  enemy  and  allowed  it  to 
be  sorely  pressed.  In  its  great  need  Israel  recognized  its  crime  and 
returned  penitent  to  God.  2.  God's  Justice,  Mercy  and  Goodness. 
God's  justice  may  be  seen  in  the  punishment  of  the  Israelites  for 
their  unfaithfulness  to  God.  What  do  you  mean  by  saying  "  God 
is  just"?  His  mercy  and  goodness  showed  themselves  (a)  in  the 
pardoning  of  the  sins  of  the  people  when  they  returned  penitent 
to  Him,  and  (b)  in  delivering  the  people  from  the  hands  of  their 
enemy.  What  do  you  mean  by  saying  "  God  is  merciful"?  "  God 
is  good  "  ?  3.  Gedeon  a  Figure  of  Christ.  Gedeon  was  the  saviour 
of  his  people ;  Christ  the  Saviour  of  all  mankind.  Gedeon  was  the 
last  among  his  brothers ;  our  Saviour  deigned  to  appear  as  the  last 
among  men.  Two  great  miracles  prove  that  Gedeon  is  chosen ;  the 
greatest  miracles  prove  that  our  Saviour  is  chosen  the  Liberator  of 
mankind.  Gedeon  with  only  three  hundred  men  marched  against 


SAMSON.  109 

a  whole  host  of  enemies ;  our  Saviour  marches  to  conquer  the  uni- 
verse with  twelve  humble  fishermen. 

E.  Moral  Application. — Learn  from  Gedeon,  who  said  of  him- 
self :  "  I  am  the  least  in  my  father's  house,"  the  beautiful  lesson 
of  humility,  the  virtue  of  so  many  saints  who  are  now  glorified 
and  happy  with  God  for  eternity.  Meditate  upon  the  humility  of 
our  Blessed  Mother :  "  Behold  the  handmaid  of  the  Lord.  May  it 
be  done  unto  me  according  to  Thy  word."  Beg  of  Jesus  this  great 
virtue,  "  Jesus  meek  and  humble  of  heart  make  my  heart  like 
unto  thine."  Remember  the  words  of  the  Scriptures :  "  And  who- 
soever shall  exalt  himself  shall  be  humbled :  and  he  that  shall 
humble  himself  shall  be  exalted  "  (Matt,  xxiii.  12). 


LI.— SAMSON. 

A.  Preparation. — After  the  death  of  Gedeon  the  Israelites  again  fell  into 
idolatry,  and  in  punishment  God  allowed  them  to  be  severely  oppressed  by  the 
Philistines  for  forty  years,  after  which  He  delivered  them  through  Samson 
of  whom  we  shall  now  speak. 

B.  Narration. — (a)  The  foretelling  of  the  birth  of  Samson, 
(b)  Samson's  strength  and  delivery,  (c)  Samson  in  Gaza,  (d) 
Samson  and  Dalila.  (e)  Samson's  death. 

C  Explanation.— (a)  "  Now  there  was  a  certain  man  of  Saraa,  and  of 
the  race  of  Dan,  whose  name  was  Manue,  and  his  wife  was  barren.  And  an 
angel  of  the  Lord  appeared  to  her,  and  said:  Thou  art  barren  and  without 
children:  but  thou  shalt  conceive  and  bear  a  son.  Because  thou  shalt  con- 
ceive and  bear  a  son,  and  no  razor  shall  touch  his  head:  for  he  shall  be  a 
Nazarite  of  God,  from  his  infancy,  and  from  his  mother's  womb,  and  he  shall 
begin  to  deliver  Israel  from  the  hands  of  the  Philistines.  (Nazarite  of  God, 
that  is,  one  set  aside,  in  a  particular  manner,  and  consecrated  to  God.)  (fc) 
And  she  bore  a  son,  and  called  his  name  Samson.  And  the  child  grew,  and 
the  Lord  blessed  him.  And  the  spirit  of  the  Lord  began  to  be  with  him  in 
the  camp  of  Dan,  between  Saraa  and  Esthaol.  Then  Samson  went  down 
with  his  father  and  mother  to  Thamnath.  And  when  they  were  come  to 
the  vineyards  of  the  town,  behold  a  young  lion  met  him  raging  and  roaring. 
And  the  spirit  of  the  Lord  came  upon  Samson,  and  he  tore  the  lion  as  he 
would  have  torn  a  kid  in  pieces,  having  nothing  at  all  in  his  hand.  Then  the 
Philistines  going  up  into  the  land  of  Juda,  camped  in  the  place  which  after- 
wards was  called  Lechi,  that  is,  the  Jawbone,  where  their  army  was  spread. 
And  the  men  of  the  tribe  of  Juda  said  to  them :  Why  are  you  come  up  against 
us?  They  answered:  We  are  come  to  bind  Samson  and  to  pay  him  for  what 
he  hath  done  against  us.  And  they  bound  him  with  two  new  cords,  and 
and  timorous,  let  him  return.  So  two  and  twenty  thousand  men  went  away 


no  TEACHER'S   HANDBOOK   TO   BIBLE  HISTORY. 

brought  him  from  the  rock  Etam.  Now  when  he  was  come  to  the  place  of 
the  jawbone,  and  the  Philistines  shouting  went  to  meet  him,  the  spirit  of  the 
Lord  came  strongly  upon  him :  and  as  the  flax  is  wont  to  be  consumed  at  the 
approach  of  fire,  so  the  bands  with  which  he  was  bound  were  broken  and 
loosed.  And  finding  a  jawbone,  even  the  jawbone  of  an  ass,  which  lay  there, 
catching  it  up  he  slew  therewith  a  thousand  men.  (c)  He  went  also  into 
Gaza  the  capital  of  the  Philistines  (see  map).  And  when  the  Philistines  had 
heard  this,  and  it  was  noised  about  among  them  that  Samson  was  come  into 
the  city,  they  surrounded  him,  setting  guards  at  the  gate  of  the  city,  and 
watching  there  all  the  night  in  silence,  that  in  the  morning  they  might  kill 
him  as  he  went  out.  But  Samson  slept  till  midnight,  and  then  rising  he  took 
both  the  doors  of  the  gate,  with  the  posts  thereof  and  the  bolt,  and  laying 
them  on  his  shoulders,  carried  them  up  on  the  top  of  the  hill,  which  looketh 
toward  Hebron,  (d)  After  this  he  loved  a  woman  who  dwelt  in  the  valley 
of  Sorec,  and  she  was  called  Dalila.  And  the  princes  of  the  Philistines  came 
to  her,  and  said:  Deceive  him,  and  learn  of  him  wherein  his  great  strength 
lieth,  and  how  we  may  be  able  to  overcome  him,  to  bind  and  afflict  him :  which 
if  thou  shalt  do,  we  will  give  thee  every  one  of  us  eleven  hundred  pieces  of 
silver."  "And  when  she  pressed  him  much  and  continually  hung  upon  him 
for  many  days,  giving  him  no  time  to  rest,  his  soul  fainted  away,  and  was 
wearied  even  until  death.  Then  opening  the  truth  of  the  thing,  he  said  to 
her:  The  razor  hath  never  come  upon  my  head,  for  I  am  a  Nazarite,  that  is 
to  say,  consecrated  to  God  from  my  mother's  womb:  if  my  head  be  shaven, 
my  strength  shall  depart  from  me,  and  I  shall  become  weak,  and  shall  be 
like  other  men."  But  she  made  him  sleep  upon  her  knees,  and  she  called 
a  barber,  and  shaved  his  seven  locks,  and  began  to  drive  him  away,  and  thrust 
him  from  her;  for  immediately  his  strength  departed  from  him.  Then  the 
Philistines  seized  upon  him,  and  forthwith  pulled  out  his  eyes,  and  led  him 
bound  in  chains  to  Gaza,  and  shutting  him  up  in  prison  made  him  grind. 
(?)  And  now  his  hair  began  to  grow  again.  And  the  princes  of  the  Philis- 
tines assembled  together,  to  offer  great  sacrifice  to  Dagon  their  god,  and  to 
make  merry,  saying:  Our  god  hath  delivered  our  enemy  Samson  into  our 
hands.  And  the  people  also  seeing  this,  praised  their  god,  they  commanded  that 
Samson  should  be  called,  and  should  play  before  them.  And  being  brought 
out  of  prison  he  played  before  them.  And  he  said  to  the  lad  that  guided 
his  steps :  Suffer  me  to  touch  the  pillars  which  support  the  whole  house, 
and  let  me  lean  upon  them  and  rest  a  little.  Now  the  house  was  full  of  men 
and  women,  and  all  the  princes  of  the  Philistines  were  there.  Moreover 
about  three  thousand  persons  of  both  sexes  from  the  roof  and  the  higher 
part  of  the  house  were  beholding  Samson's  play.  But  he  called  upon  the 
Lord,  saying :  O  Lord  God,  remember  me,  and  restore  to  me  now  my  former 
strength,  O  my  God,  that  I  may  revenge  myself  on  my  enemies,  and  for  the 
loss  of  my  two  eyes  I  may  take  one  revenge.  (This  desire  of  revenge  was 
out  of  zeal  for  justice  against  the  enemies  of  God  and  his  people;  and  not 
out  of  private  rancor  and  malice  of  heart.)  He  said:  Let  me  die  with  the 
Philistines.  And  when  he  had  strongly  shook  the  pillars,  the  house  fell  upon 
all  the  princes,  and  the  rest  of  the  multitude  that  was  there :  and  he  killed 
many  more  at  his  death,  than  he  had  killed  before  in  his  life.  And  his  breth- 


RUTH.  in 

ren  and  all  his  kindred,  going  down  took  his  body,  and  buried  it  between 
Saraa  and  Esthaol  in  the  burying  place  of  his  father,  Manue  "  (Judges  xiii.  2, 
3,  5,  24,  25;  xiv.  5,  6;  xv.  9,  10,  13-15;  xvi.  1-5,  16,  17,  19,  21-28,  30). 

D.  Commentary. — i.  God's  Justice  and  Goodness.  The  Israelites 
had  again  done  evil  in  the  sight  of  the  Lord;  therefore  He  gave 
them  up  to  be  oppressed  by  the  Philistines  for  a  period  of  forty 
years.     This  was  a  well-merited  punishment.     What  is  this  attri- 
bute of  God  by  which  He  punishes  the  wicked  according  to  their 
desserts?  What  do  you  mean  by  saying  "God  is  just"?   In  order 
to  deliver  the  people  from  the  hands  of  their  oppressors,   God 
raised  up  for  them  a  saviour  in  the  person  of  Samson.    This  was 
a  great  blessing  for  the  Israelites.     What  is  that  attribute  of  God 
by  which  He  bestows  numberless  blessings?     What  do  you  mean 
by  saying  "  God  is  good  "  ?    2.  Samson  a  Figure  of  Christ.    The 
birth  of  each  was  announced  by  an  angel.     Samson  killed  a  lion, 
which  came  to  devour  him;  Our  Saviour  overpowered  Satan,  who, 
like  a  lion,  endeavors  to  devour  His  Church.    Samson  was  betrayed 
and  delivered  up  for  a  price  by  Dalila.    Our  Saviour  was  betrayed 
and  delivered  up  for  a  price  by  Judas.    Samson  sacrificed  his  life  for 
his  people.    Christ  sacrificed  His  life  on  the  cross  for  all  mankind. 

E.  Moral  Application. — Four  or  five  times  Samson  freed  himself 
from  the  enemies  who  had  overpowered  him ;  but  when  again  bound 
he  no  longer  had  the  power  to  free  himself,  and  he  met  with  death. 
Beware  of  relapsing  into  sin.    Four  times,  five  times,  twenty  times 
you  may  fall,  and,  rising  again,  return  to  God,  but  the  time  might 
come  when  falling  into  mortal  sin  you  might  die  in  that  state  and 
be  forever  lost. 


LIL— RUTH. 

A.  Preparation.— In  the  time  of  the  judges  there  lived  a  pious  woman, 
named  Ruth ;  whom,  owing  to  her  virtues,  God  chose  to  be  one  of  those  from 
whom  Christ  sprung  according  to  the  flesh. 

B.  Narration. — (a)  Elimelech  and  Noemi  in  the  land  of  Moab. 
(b)  Noemi's  return  to  Bethlehem,     (c)  Ruth  gleanetti  in  the  field 
of  Booz.     (d)  Ruth's  care  for  Noemi.     (e)  Booz  marrieth  Ruth. 

C.  Explanation.— (a)  "In  the  days  of  one  of  the  judges,  when  the  judges 
ruled,  there  came  a  famine  in  the  land.     And  a  certain  man  of  Bethlehem, 


U2  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

Juda,  went  to  sojourn  in  the  land  of  Moab  with  his  wife  and  his  two  sons. 
(Bethlehem,  southwest  of  Jerusalem,  Moab,  east  of  the  Dead  Sea,  see  map.) 
He  was  named  Elimelech,  and  his  wife  Noemi:  and  his  two  sons,  the  one 
Mahalon,  and  the  other  Chelion.  And  Elimelech  the  husband  of  Noemi  died : 
and  she  remained  with  her  two  sons.  And  they  took  wives  of  the  women  of 
Moab,  of  which  one  was  called  Orpha,  and  the  other  Ruth.  And  they  dwelt 
there  ten  years.  And  they  both  died,  to  wit,  Mahalon  and  Chelion:  and  the 
woman  was  left  alone,  having  lost  both  her  sons  and  her  husband.  (&) 
Wherefore  she  went  forth  out  of  her  place  of  sojournment,  with  both  her 
daughters-in-law:  and  being  now  in  the  way  to  return  to  the  land  of  Juda, 
she  said  to  them:  Go  ye  home  to  your  mothers:  the  Lord  deal  mercifully 
with  you,  as  you  have  dealt  with  the  dead  and  with  me.  And  they  lifted 
up  their  voice  and  began  to  weep  again:  Orpha  kissed  her  mother-in-law 
and  returned:  Ruth  stuck  close  to  her  mother-in-law.  And  Noemi  said  to 
her:  Behold  thy  kinswoman  is  returned  to  her  people,  and  to  her  gods,  go 
thou  with  her.  (Noemi  did  not  mean  to  persuade  Ruth  to  return  to  the  false 
gods  she  had  formerly  worshipped:  but  by  this  manner  of  speech,  insinuated 
to  her,  that  if  she  would  go  with  her  she  must  renounce  her  false  gods  and 
return  to  the  Lord  the  God  of  Israel.)  She  answered:  Be  not  against  me, 
to  desire  that  I  should  leave  thee  and  depart :  for  whithersoever  thou  shalt  go, 
I  will  go:  and  where  thou  shalt  dwell,  I  also  will  dwell.  Thy  people  shall 
be  my  people,  and  thy  God  my  God.  (Thus  Ruth  embraced  the  true  faith.) 
The  land  that  shall  receive  thee  dying,  in  the  same  will  I  die:  and  there  will 
I  be  buried.  The  Lord  do  so  and  so  to  me,  and  add  more  also,  if  aught  but 
death  part  me  and  thee.  So  they  went  together  and  came  to  Bethlehem. 
(c)  Now  her  husband  Elimelech  had  a  kinsman,  a  powerful  man,  and  very 
rich,  whose  name  was  Booz.  And  Ruth  the  Moabitess  said  to  her  mother-in- 
law:  If  thou  wilt,  I  will  go  into  the  field,  and  glean  the  ears  of  corn  that 
escape  the  hands  of  the  reapers,  wheresoever  I  shall  find  grace  with  a  house- 
holder that  will  be  favorable  to  me.  And  she  answered  her:  go  my  daugh- 
ter. She  went  therefore  and  gleaned  the  ears  of  corn  after  the  reapers.  And 
it  happened  that  the  owner  of  that  field  was  Booz,  who  was  the  kindred  of 
Elimelech.  And  Booz  said  to  the  young  man  that  was  set  over  the  reapers 
whose  maid  is  this?  And  he  answered  him:  This  is  the  Moabitess  who  came 
with  Noemi,  from  the  land  of  Moab,  and  she  desired  leave  to  glean  the  ears 
of  corn  that  remain,  following  the  steps  of  the  reapers:  and  she  hath  been 
in  the  field  from  morning  till  now,  and  hath  not  gone  home  for  one  moment 
(She  was  therefore  untiringly  diligent  in  order  to  obtain  the  necessary 
nourishment  for  herself  and  Noemi.  Therefore  Booz  was  much  pleased.) 
And  Booz  said  to  Ruth:  Hear  me,  daughter,  do  not  go  to  glean  in  any 
other  field,  and  do  not  depart  from  this  place :  but  keep  with  my  maids,  and 
follow  where  they  reap.  For  I  have  charged  my  young  men  not  to  molest 
thee.  (of)  All  hath  been  told  me,  that  thou  hast  done  to  thy  mother-in-law 
after  the  deatfi  of  thy  husband :  and  how  thou  hast  left  thy  parents,  and  the 
land  wherein  thou  wast  born,  and  art  come  to  a  people  which  thou  knewest 
not  heretofore.  The  Lord  render  unto  thee  for  thy  work,  and  mayest  thou 
receive  a  full  reward  of  the  Lord  the  God  of  Israel,  to  whom  thou  art  come, 
and  under  whose  wings  thou  art  fled.  And  Booz  commanded  his  servants, 


RUTH.  113 

saying:  H  she  would  even  reap  with  you  hinder  her  not:  And  let  fall  some 
of  your  handfuls  of  purpose  and  leave  them,  that  she  may  gather  them  with- 
out shame,  and  let  no  man  rebuke  her  when  she  gathereth  them :  She  gleaned 
therefore  in  the  field  till  evening:  and  beating  out  with  a  rod  and  threshing 
what  she  had  gleaned,  she  found  about  the  measure  of  an  ephi  of  barley, 
that  is,  three  bushels:  which  she  took  up  and  returned  into  the  city,  and 
shewed  it  to  her  mother-in-law;  moreover  she  brought  out  and  gave  her  of 
the  remains  of  her  meat,  wherewith  she  had  been  filled.  (?)  Booz  there- 
fore took  Ruth,  and  married  her :  and  went  in  unto  her,  and  the  Lord 
gave  her  to  conceive  and  to  bear  a  son.  And  the  woman  said  to  Noemi: 
Blessed  be  the  Lord,  who  hath  not  suffered  thy  family  to  want  a  successor, 
that  his  name  should  be  preserved  in  Israel.  And  thou  shouldst  have  one  to 
comfort  thy  soul,  and  cherish  thy  old  age.  For  he  is  born  of  thy  daughter- 
in-law  :  who  loveth  thee :  and  is  much  better  to  thee,  than  if  thou  hadst  seven 
sons.  And  Noemi  taking  the  child  laid  it  in  her  bosom,  and  she  carried  it  and 
was  a  nurse  unto  it.  And  the  women,  her  neighbors,  congratulating  with  her 
and  saying :  There  is  a  son  born  to  Noemi :  Called  his  name  Obed :  he  is 
the  father  of  Isai,  the  father  of  David."  (From  whom  was  descended  the 
Saviour.)  (Ruth  i.  1-5,  7,  8,  14-17,  19;  ii.  1-3,  5-9,  n,  12,  15-18;  iv.  13-17). 

D.  Commentary. — I.  The  Ruling  of  Divine  Providence.  God 
decreed  that  Ruth  should  glean  in  the  field  of  the  rich  man  Booz, 
because  He  wished  to  reward  her  for  her  many  virtues.  Booz 
being  pleased  with  the  virtuous  maiden,  took  her  as  his  wife,  which 
put  an  end  to  her  poverty.  Thus  God  ordains  and  arranges  every- 
thing in  this  world  according  to  His  wisdom,  goodness  and  justice. 
What  do  we  call  God's  supreme  care  in  preserving  and  governing 
the  world?  2.  Noemi's  Virtues.  Although  dwelling  long  in  a 
pagan  land,  Noemi  remained  true  to  her  faith,  and  by  the  beauti- 
ful example  of  her  life  won  her  daughter-in-law  Ruth  over  to  the 
one  true  faith.  3.  Ruth's  Virtues.  Ruth's  love  for  and  devotion 
to  Noemi  was  so  great  that  she  left  her  country  and  her  people  to 
remain  by  her  side.  She  was  obedient,  diligent,  modest  and  pure 
in  heart. 

Moral  Application. — Beg  of  the  Blessed  Mother  that  you  may 
imitate  her  purity  and  love  it  as  Ruth  did.  Remember  that  through 
this  virtue  you  are  like  unto  the  angels.  "  Oh,  how  beautiful  is 
the  chaste  generation !  for  the  memory  thereof  is  immortal,  because 
it  is  known  both  with  God  and  with  men"  (Wisd.  iv.  i). 


n4  TEACHER'S  HANDBOOK   TO  BIBLE  HISTORY. 


LIIL— SAMUEL. 

A.  Preparation. — After  Samson,  the  high  priest  Heli  was  judge  in  Israel. 
While  he  was  judge  Samuel  was  born. 

B.  Narration. — (a)  Anna's  prayer  and  its  fulfillment.  Samuel 
in  Silo,  (b)  The  wickedness  of  the  sons  of  Heli.  (c)  The  declara- 
tion of  the  punishment  against  the  house  of  Heli.  (d)  The  fulfill- 
ment of  the  punishment,  (e)  The  ark  of  God  in  the  land  of  the 
Philistines,  (f)  The  repentance  and  victory  of  the  Israelites. 

C.  Explanation. —  («)  "There  was  a  man  of  Ramathaimsophim,  of  mount 
Ephraim,  and  his  name  was  Elcana.  And  he  had  two  wives,  the  name  of  one 
was  Anna,  and  the  name  of  the  other  Phenenna.  Phenenna  had  children: 
but  Anna  had  no  children.  And  this  man  went  up  out  of  the  city  upon  the 
appointed  day,  to  adore  and  to  offer  sacrifice  to  the  Lord  of  hosts  in  Silo. 
So  Anna  arose  after  she  had  eaten  and  drunk  in  Silo :  And  Heli  the  priest 
sitting  upon  a  stool  before  the  door  of  the  temple  of  the  Lord.  (Heli  there- 
fore was  the  spiritual  as  well  as  the  temporal  head,  being  both  high  priest  and 
judge.)  As  Anna  had  her  heart  full  of  grief  she  prayed  to  the  Lord,  shedding 
many  tears.  And  she  made  a  vow,  saying:  O  Lord  of  hosts,  if  thou  wilt 
look  down  on  the  affliction  of  thy  servant,  and  wilt  be  mindful  of  me,  and 
not  forget  thy  handmaid,  and  will  give  to  thy  servant  a  man  child :  I  will  give 
him  to  the  Lord  all  the  days  of  his  life,  and  no  razor  shall  come  upon  his 
head.  Then  Heli  said  to  her :  Go  in  peace :  and  the  God  of  Israel  grant  thee 
thy  petition,  which  thou  hast  asked  of  him.  And  it  came  to  pass  when  the 
time  was  come  about,  Anna  conceived  and  bore  a  son,  and  called  his  name 
Samuel :  because  she  had  asked  him  of  the  Lord.  (This  name  imports 
"  Asked  of  God.")  And  after  she  had  weaned  him  she  carried  him  with  her, 
and  she  brought  him  to  the  house  of  the  Lord  in  Silo.  And  they  immolated 
a  calf,  and  offered  the  child  to  Heli.  And  Anna  said:  I  beseech  thee  my 
lord,  as  thy  soul  liveth,  my  lord:  I  am  that  woman  who  stood  before  thee 
here  praying  to  the  Lord.  For  this  child  did  I  pray,  and  the  Lord  hath 
granted  me  my  petition,  which  I  asked  of  him.  Therefore  I  also  have  lent 
him  to  the  Lord  all  the  days  of  his  life,  he  shall  be  lent  to  the  Lord.  And 
they  adored  the  Lord  there.  (6)  Now  the  sons  of  Heli  were  children  of 
Belial  (children  of  the  devil  because  they  served  him),  not  knowing  the  Lord. 
Nor  the  office  of  the  priests  to  the  people :  but  whosoever  had  offered  a  sacri- 
fice, the  servant  of  the  priest  came,  while  the  flesh  was  in  boiling,  with  a 
fleshhook  of  three  teeth  in  his  hand,  and  thrust  it  into  the  kettle  or  into  the 
caldron  or  into  the  pot,  or  into  the  pan:  and  all  that  the  fleshhook  brought 
up,  the  priest  took  to  himself.  Thus  did  they  to  all  Israel  that  come  to  Silo. 
Wherefore  the  sin  of  the  young  men  was  exceeding  great  before  the  Lord: 
because  they  withdrew  men  from  the  sacrifice  of  the  Lord.  But  Samuel  minis- 
tered before  the  face  of  the  Lord:  being  a  child  girded  with  a  linen  ephod. 


SAMUEL.  115 

And  his  mother  made  him  a  little  coat  which  she  brought  to  him  on  the  ap- 
pointed days  when  she  went  up  with  her  husband,  to  offer  the  solemn  sacri- 
fice. And  the  child  Samuel  became  great  before  the  Lord,  (c)  And  the 
Lord  said  to  Samuel :  Behold  I  do  a  thing  in  Israel :  and  whosoever  shall 
hear  it  both  his  ears  shall  tingle.  In  that  day  I  shall  raise  up  against  Heli 
all  the  things  I  have  spoken  concerning  his  house:  I  will  begin  and  I  will 
make  an  end.  For  I  have  foretold  unto  him,  that  I  will  judge  his  house 
forever,  for  iniquity,  because  he  knew  that  his  sons  did  wickedly  and  did  not 
chastise  them.  Therefore  have  I  sworn  to  the  house  of  Heli,  that  the  in- 
iquity of  his  house  shall  not  be  expiated  with  victims  nor  offerings  for  ever. 
Then  Heli  called  Samuel,  and  he  asked  him:  What  is  the  word  that  the 
Lord  hath  spoken  to  thee?  I  beseech  thee  hide  it  not  from  me.  So  Samuel 
told  him  all  the  words  and  did  not  hide  them  from  him,  and  he  answered: 
It  is  the  Lord :  let  him  do  what  is  good  in  his  sight.  And  Samuel  grew,  and 
the  Lord  was  with  him,  and  not  one  of  his  words  fell  to  the  ground,  (d) 
And  it  came  to  pass  in  those  days,  that  the  Philistines  gathered  themselves 
together  to  fight:  And  Israel  went  out  to  war  against  the  Philistines,  and 
camped  by  the  stone  of  help.  (In  Hebrew  Ebenezer;  so  called  from  the  help 
which  the  Lord  was  pleased  afterwards  to  give  to  His  people  Israel  in  that 
place,  by  the  prayers  of  Samuel.)  And  the  Philistines  came  to  Aphec,  and 
put  their  army  in  array  against  Israel.  And  when  they  had  joined  battle, 
Israel  turned  their  backs  to  the  Philistines,  and  there  was  slain  in  that  fight 
here  and  there  in  the  fields  about  four  thousand  men.  And  the  ancients  of 
Israel  said :  Let  us  fetch  unto  us  the  ark  of  the  covenant  of  the  Lord  from 
Silo,  and  let  it  come  into  the  midst  of  us,  that  it  may  save  us  from  the  hand 
of  our  enemies.  And  when  the  ark  of  the  covenant  of  the  Lord  was  come 
into  the  camp  all  Israel  shouted  with  a  great  shout.  So  the  Philistines  fought, 
and  Israel  was  overthrown.  And  there  ran  a  man  of  Benjamin  out  of  the 
army  and  came  to  Silo  the  same  day,  with  his  clothes  rent,  and  his  head 
strewed  with  dust.  And  when  he  was  come,  Heli  sat  upon  the  stool  over 
against  the  way  watching.  For  his  heart  was  fearful  for  the  ark  of  God. 
Now  Heli  was  ninety  and  eight  years  old  and  his  eyes  were  dim,  and  he  could 
not  see.  And  he  said  to  Heli :  I  am  he  that  came  from  the  battle,  and  have  fled 
out  of  the  field  this  day.  And  he  said  to  him :  What  is  there  done  my  son  ?  And 
he  that  brought  the  news  answered  and  said :  Israel  has  fled  before  the  Phil- 
istines, and  there  has  been  a  great  slaughter  of  the  people :  moreover  thy  two 
sons,  Ophni  and  Phinnes,  are  dead :  and  the  ark  of  God  is  taken.  And  when 
he  had  named  the  ark  of  God,  he  fell  from  his  stool  backwards  by  the  door 
and  broke  his  neck  and  died.  For  he  was  an  old  man,  and  far  advanced  in 
years:  And  he  judged  Israel  forty  years,  (e)  And  the  Philistines  took  the 
ark  of  God,  and  carried  it  from  the  stone  of  help  into  Azotus.  And  the 
Philistines  took  the  ark  of  God  and  brought  it  into  the  temple  of  Dagon. 
(They  attributed  their  victory  to  their  god  Dagon  and  gave  him  the  ark  as 
a  present.)  And  when  the  Azotians  arose  early  the  next  day,  behold  Dagon 
lay  upon  his  face  on  the  ground  before  the  ark  of  the  Lord :  And  the  hand 
of  the  Lord  was  heavy  upon  the  Azotians,  and  He  destroyed  them,  and 
afflicted  Azotus  and  the  coasts  thereof  with  emerods.  And  in  the  village! 
and  fields  in  the  midst  of  the  country,  there  came  forth  a  multitude  of  mice, 


n6  TEACHER'S  HANDBOOK   TO   BIBLE  HISTORY. 

and  there  was  the  confusion  of  a  great  mortality  in  the  city.  And  the  men 
of  Azotus  seeing  this  kind  of  plague,  said:  The  ark  of  the  God  of  Israel 
shall  not  stay  with  us:  for  his  hand  is  heavy  upon  us,  and  upon  Dagon 
our  god.  (The  ark  was  sent  back  to  Bethsames,  where  many  were  slain 
for  looking  through  curiosity  into  it)  (/)  And  the  men  of  Cariathiarim 
came  and  fetched  up  the  ark  of  the  Lord  and  carried  it  to  the  house  of 
Abinadab  in  Gabaa:  and  they  sanctified  Eleazar  his  son,  to  keep  the  ark  of 
the  Lord.  And  Samuel  spoke  to  all  the  house  of  Israel,  saying:  If  you  turn 
to  the  Lord  with  all  your  heart,  put  away  the  strange  gods  from  among  you, 
Baalim  and  Astaroth :  and  prepare  your  hearts  unto  the  Lord,  and  serve  him 
only,  and  He  will  deliver  you  out  of  the  hand  of  the  Philistines.  Then  the 
children  of  Israel  put  away  Baalim  and  Astaroth,  and  served  the  Lord  only. 
And  Samuel  said :  Gather  all  Israel  to  Masphath,  that  I  may  pray  to  the  Lord 
for  you.  And  they  fasted  on  that  day,  and  they  said  there  we  have  sinned 
against  the  Lord.  And  it  came  to  pass  when  Samuel  was  offering  the  holo- 
caust, the  Philistines  began  the  battle  against  Israel :  but  the  Lord  thundered 
with  a  great  thunder  on  that  day  upon  the  Philistines  and  terrified  them,  and 
they  were  overthrown  before  the  face  of  Israel.  And  the  men  of  Israel  going 
out  of  Masphath  pursued  after  the  Philistines,  and  made  slaughter  of  them 
till  they  came  under  Bethchar.  And  Samuel  took  a  stone,  and  laid  it  between 
Masphath  and  Sen:  and  he  called  the  place  the  stone  of  help.  And  the 
cities,  which  the  Philistines  had  taken  from  Israel,  were  restored  to  Israel. 
And  there  was  peace  between  Israel  and  the  Amorrhites.  And  Samuel 
judged  Israel  all  the  days  of  his  life"  (I.  Kings  i.  1-3,  9-11,  17,  20,  24-28; 
ii.  12-14,  17-19,  21 ;  iii.  11-14,  16-19;  iv.  1-3,  5,  10,  12,  13,  15-18;  v.  1-3,  6-7; 
vii.  i,  3-6,  10-12,  15). 

D.  Commentary. — i.  The  Vow  of  the  Pious  Woman  Anna  (re- 
fer to  chapter  XVIII.).  2.  Sacrilege.  The  sons  of  Heli  took 
what  according  to  the  law  of  the  sacrifice  belonged  to  God 
only.  They  dishonored  the  holy  place,  the  place  of  offering  con- 
secrated to  God  by  the  holy  tabernacle,  and  threatened  those  who. 
came  to  make  offerings,  when  they  opposed  their  wicked  actions. 
What  do  you  call  the  profaning  of  holy  things,  persons  or  places 
consecrated  to  God?  What  is  sacrilege?1  3.  Heli's  Sins.  Heli  did 
not  punish  his  sons  for  their  wrongdoing  and  they  became  more 
and  more  wicked.  Therefore  he  was  to  blame  for  their  godless- 
ness.  He  violated  the  fourth  commandment.  What  is  the  duty 
of  parents  toward  their  children?2  By  this  sin  of  omission  Heli 
shared  in  the  sins  of  his  sons.  Do  those  parents  sin  who  neglect 
their  duties  toward  their  children?  How  many  ways  are  there 
of  being  accessory  to  another's  sin?3  In  which  way  was  Heli  ac- 
cessory? (The  seventh.)  4.  God's  Justice,  Goodness  and  Mercy. 
God  rewarded  Samuel  for  his  virtues  by  making  him  judge  over 
Israel,  and  through  his  intercession  freeing  the  Israelites  from  the 

(x)  144.  (2)  3<54.  (3)  see  page  3S. 


SAUL,  THE  FIRST  KING.  117 

hands  of  the  Philistines.  He  punished  Heli  for  his  neglect  of  his 
duty  towards  his  sons,  the  sons  of  Heli  he  punished  for  their  un- 
godliness, the  Israelites  for  their  faithlessness  towards  Himself,  and 
the  Philistines  for  their  crime  in  making  a  gift  of  the  ark  of  the 
Lord  to  their  gods.  What  is  that  attribute  of  God  by  which  He 
rewards  the  good  and  punishes  the  wicked  according  to  each  one's 
desserts?  What  do  you  mean  by  saying  "  God  is  just"?  God 
heard  the  prayers  of  Anna  and  gave  her  a  son.  He  forgave  the 
sins  of  His  people  when  they  penitently  returned  to  Him,  and  let 
them  triumph  over  their  enemies.  What  do  you  mean  by  saying 
"God  is  good"?  "God  is  merciful"? 

E.  Moral  Application. — Beware,  lest  by  disobeying  your  parents 
you  become  like  the  sons  of  Heli.  God  severely  punishes  those 
children  who  break  the  fourth  commandment.  Honor  and  love 
your  parents,  pastors,  teachers  and  all  your  superiors  and  show 
them  gratitude.  Take  the  child  Jesus  as  your  model.  Though  the 
Son  of  God,  He  was  subject  to  Mary  and  Joseph. 

REVIEW  OF  THE  TIME  OF  JOSUE  AND  OF  THE 
JUDGES. 

Recapitulation  of  chief  events.  Messianic  Prophecies.  Messianic 
types.  How  was  the  true  faith  in  Israel  preserved  by  divine 
Providence  ? 

THE  TIME  OF  THE  KINGS  (1095-588  B.  C). 
LIV. — SAUL,  THE  FIRST  KING. 

A.  Preparation. — The  Israelites  now  wished  to  be  governed  by  kings, 
instead  of  the  judges,  who  were  only  called  forth  by  God  in  times  of  danger. 
According  to  God's  command,  therefore,  Samuel  anointed  Saul  and  he  was 
made  the  first  king  of  the  Israelites. 

B.  Narration. —  (a)   Israel's  desire  for  a  king,     (b)  The  anoint- 
ing of  Saul,     (c)  Saul's  disobedience  and  downfall. 

C.  Explanation. — (a)  "And  it  came  to  pass  when  Samuel  was  old,  that 
he  appointed  his  sons  to  be  judges  over  Israel.    And  his  sons  walked  not  in 
his  ways:  but  they  turned  aside  after  lucre,  and  took  bribes  and  perverted 
judgment.    Then  all  the  ancients  of  Israel  being  assembled,  came  to  Samuel 
to  Ramatha.    And  they  said  to  him :   Behold  thou  art  old,  and  thy  sons  walk 


n8  TEACHER'S  HANDBOOK   TO  BIBLE  HISTORY. 

not  in  thy  ways:  make  us  a  king  to  judge  us  as  all  nations  have.  And  the 
Lord  said  to  Samuel:  Now  therefore  hearken  to  their  voice:  but  yet  testify 
to  them  and  foretell  them  the  right  of  the  king,  that  shall  reign  over  them. 
Then  Samuel  told  all  the  words  of  the  Lord  to  the  people  who  had  desired 
a  king  of  him.  (The  rights  of  the  king  over  the  people  were  to  be  made 
known  to  them  beforehand  that  they  might  not  later  complain  of  their  own 
choice.)  But  the  people  would  not  hear  the  voice  of  Samuel,  and  they  said: 
nay:  but  there  shall  be  a  king  over  us"  (I.  Kings  viii.  I,  3-5,  7,  9,  10,  19). 
(b)  "And  when  Samuel  saw  Saul,  the  Lord  said  to  him:  Behold  the  man, 
of  whom  I  spoke  to  thee,  this  man  shall  reign  over  my  people.  And  Samuel 
took  a  little  vial  of  oil,  and  poured  it  upon  his  head,  and  kissed  him,  and 
said:  Behold,  the  Lord  hath  anointed  thee  to  be  prince  over  His  inheritance, 
and  thou  shalt  deliver  His  people  out  of  the  hands  of  their  enemies,  that  are 
around  about  them.  And  this  shall  be  a  sign  unto  thee,  that  God  hath 
anointed  thee  to  be  prince.  (By  anointing  Saul  with  oil  Samuel  made  known 
to  him  he  had  been  chosen  by  God  to  be  king  over  His  people,  the  oil  signi- 
fied that  he  had  received  the  necessary  strength  and  wisdom ;  oil  signifies  light 
in  that  it  nourishes  the  light  and  strength  as  it  refreshes  and  strengthens  the 
members  of  the  body.  Samuel  "kissed  him"  as  a  sign  of  his  allegiance.) 
And  Samuel  said  to  all  the  people :  Surely  you  see  him  whom  the  Lord  hath 
chosen,  that  there  is  none  like  him  among  all  the  people :  And  all  the  people 
cried  and  said:  God  save  the  king,  (c)  And  Samuel  said  to  Saul:  The 
Lord  sent  me  to  anoint  thee  king  over  His  people  Israel:  now  therefore 
hearken  thou  unto  the  voice  of  the  Lord:  Thus  saith  the  Lord  of  hosts:  I 
have  reckoned  up  all  that  Amalec  hath  done  to  Israel :  how  he  opposed  them 
in  the  way  wTien  they  came  up  out  of  Egypt.  Now  therefore  go,  and  smite 
Amalec,  and  utterly  destroy  all  that  he  hath :  spare  him  not,  nor  covet  any- 
thing that  is  his:  but  slay  both  man  and  woman,  child  and  suckling,  ox  and 
sheep,  camel  and  ass.  (The  great  Master  of  life  and  death  [who  cuts  off 
one-half  of  all  mankind  whilst  they  are  children]  has  been  pleased  sometimes 
to  ordain  that  children  should  be  put  to  the  sword,  in  detestation  of  the 
crimes  of  their  parents,  and  that  they  might  not  live  to  follow  the  same 
wicked  ways.  But  without  such  ordinance  of  God,  it  is  not  allowable  in  any 
wars,  however  just,  to  kill  children.  And  Saul  and  the  people  spared 
Agag  and  the  best  of  the  flocks  of  sheep  and  of  the  herds,  and  the  garments 
and  the  rams  and  all  that  was  beautiful,  and  would  not  destroy  them.  And 
Samuel  came  to  Saul.  And  Samuel  said :  What  meaneth  then  this  bleating 
of  the  flocks,  which  soundeth  in  my  ears,  and  the  lowing  of  the  herds  which 
I  hear?  And  Samuel  said:  When  thou  wast  a  little  one  in  thy  own  eyes, 
wast  thou  not  made  the  head  of  the  tribes  of  Israel?  And  the  Lord  anointed 
thee  to  be  king  over  Israel.  And  the  Lord  sent  thee  on  thy  way,  and  said: 
Go,  and  kill  the  sinners  of  Amalec,  and  thou  shalt  fight  against  them  until 
thou  hast  utterly  destroyed  them.  Why  then  didst  thou  rot  hearken  to  the 
voice  of  the  Lord?  but  hast  turned  to  the  prey,  and  hast  done  evil  in  the 
eyes  of  the  Lord.  And  Saul  said  to  Samuel :  Yea,  I  have  hearkened  to  the 
voice  of  the  Lord,  and  have  walked  in  the  way  by  which  the  Lord  sent  me 
and  have  brought  Agag  the  king  of  Amalec,  and  Amalec  I  have  slain.  But 
the  people  took  of  the  spoils  sheep  and  oxen,  as  the  firstfruits  of  those 


SAUL,  THE  FIRST  KING.  119 

things  that  were  slain,  to  offer  sacrifice  to  the  Lord  their  God  in  Galgal. 
(Saul  put  the  blame  upon  the  people,  trying  to  make  himself  appear  free 
from  guilt — this  was  a  lie  in  the  sight  of  God  and  added  to  his  guilt)  And 
Samuel  said:  Doth  the  Lord  desire  holocausts  and  victims,  and  not  rather 
that  the  voice  of  the  Lord  should  be  obeyed?  For  obedience  is  better  than 
sacrifices :  and  to  hearken  rather  than  to  offer  the  fat  of  rams.  (What  a  beauti- 
ful lesson  of  obedience  is  herein  taught  to  us.)  Forasmuch  therefore  as 
thou  hast  rejected  the  word  of  the  Lord,  the  Lord  hath  also  rejected  thee 
from  being  king."  (Thus  Saul  was  cast  off  by  the  Lord  and  the  kingship 
taken  from  him  and  from  his  family.)  (ix.  17;  x.  I,  24;  xv.  1-3,  9-12,  14, 
17-23). 

D.  Commentary. — i.  God's  Goodness  and  Justice.    God  listened 
to  the  desire  of  Israel  for  a  king  and  caused  Saul  to  be  anointed, 
furnished  him  with  the  necessary  wisdom  and  strength  and  allowed 
him  to  vanquish  his  enemies.     Thus  God  out  of  the  abundance  of 
His  love  bestowed  numberless  benefits  upon  Saul  and  upon  His 
people  Israel.    What  do  we  call  this  attribute  of  God?    What  do 
you  mean  by  saying  "  God  is  good  "  ?     Saul  had  received  many 
graces  and  benefits  from  God,  but  nevertheless  he  proved  himself 
ungrateful  through  his  pride  and  disobedience.     Therefore  he  was 
cast  off  by  God,  which  was  a  well-merited  punishment.     What  do 
you  call  that  attribute  of  God  by  which  He  rewards  the  good  and 
punishes  the  wicked?     What  do  you  mean  by   saying  "God   is 
just"?     2.  Pride.     Saul's   success   in   battle   against  his   enemies 
caused  him  to  fall  into  the  sin  of  pride.    He  took  unto  himself  all 
the  glory  of  the  conquest  and  had  built  for  himself  a  triumphal 
arch.    In  his  pride  he  did  not  carry  out  God's  commands  and  took 
to  himself  the  honor  and  glory  due  to  God.     When  do  we  sin  by 
pride?   To  which  class  of  sins  does  pride  belong?    Which  are  the 
seven  capital  or  deadly  sins?1    3.  Obedience  to  God.     Samuel  said 
to  Saul :  "  Obedience  is  better  than  sacrifices."     Saint  Gregory  the 
Great,  in  referring  to  this,  said :  "  Through  the  sacrifice  on  the  altar 
one  offered  to  God  the  flesh  of  the  animals ;  through  obedience  one 
offers  to  God  one's  own  free  will."    As  free  will  is  the  highest  and 
most-prized  possession  of  man,  it  stands  to  reason  that  obedience 
is  better  than  sacrifice.     He  who  obeys  God  keeps  His  command- 
ments, and  only  he  who  loves  God  keeps  His  commandments.    How 
do  we  show  that  we  love  God? 

E.  Moral  Application. — Saul  was  cast  off  by  God  because  he 
was  disobedient.     Every  time  we  deviate  from  the  commandments 
of  God  or  of  the  Church  we  disobey  God.    How  can  one  truly  love 
God  and  yet  deliberately  disobey  Him?     What  a  beautiful  thing 

CO  59 


120  TEACHER'S  HANDBOOK   TO   BIBLE  HISTORY. 

is  true  friendship,  the  love  that  one  man  has  for  another,  by  which 
each  strives  without  any  thought  of  self  only  for  the  good  and 
happiness  of  the  other.  Think  of  the  infinite  love  God  has  for 
each  one  of  you.  He  wishes  to  be  your  friend  —  think  of  it,  God 
your  friend!  Give  him  then  your  hearts  and  your  wills;  prove  to 
Him  your  love  by  keeping  His  commandments.  "  If  thou  wilt 
enter  into  life,  keep  the  commandments"  (Matt.  xix.  17).  "Let 
us  love  God  because  God  first  hath  loved  us  "  (I.  John  iv.  19) .  "  He 
that  hath  my  commandments  and  keepeth  them,  he  it  is  that  loveth 
me"  (John  xiv.  21). 


LV. — DAVID  ANOINTED  AS  KING. 

A.  Preparation. — After  the  rejection  of  Saul  as  king  of  Israel,  God  made 
known  to  Samuel  that  David  was  to  be  anointed  and  was  to  reign  over  Israel. 

B.  Narration. — (a)  Samuel's  grief,     (b)  The  sons  of  Isai.  (c) 
The  anointing  of  David,     (d)  David  at  the  court  of  Saul. 

C.  Explanation. — (a)    "And  the  Lord  said  to  Samuel:    How  long  wilt 
thou  morn  for  Saul  whom  I  have  rejected  from  reigning  over  Israel?     Fill 
thy  horn  with  oil,  and  come,  that  I  may  send  thee  to  Isai  the  Bethlehemite  : 
for  I  have  provided  me  a  king  among  his  sons.     Then  Samuel  did  as  the 
Lord  had  said  to  him.     And  he  came  to  Bethlehem    (see  map).     And  he 
sanctified  Isai  and  his  sons,  and  called  them  to  the  sacrifice.    And  when  they 
were  come  in,  he  saw  Eliab  and  said:    Is  the  Lord's  anointed  before  him? 
And  the  Lord  said  to  Samuel :    Look  not  on  his  countenance,  nor  on  'the 
height  of  his  statue:  because  I  have  rejected  him,  nor  do  I  judge  according 
to  the  look  of  man:  for  man  seeth  those  things  that  appear,  but  the  Lord 
beholdeth  the  heart.      (The  virtues  of  the  heart — humility,  piety  and   fear 
of  the  Lord.)      Isai  therefore  brought  his  seven  sons  before  Samuel:   and 
Samuel  said  to  Isai:    The  Lord  hath  not  chosen  any  one  of  these.     And 
Samuel   said  to   Isai:    Are  here   all  thy   sons?     He  answered:    There   re- 
maineth  yet  a  young  one,  who  keepeth  the  sheep.    And  Samuel  said  to  Isai : 
Send,  and  fetch  him,  for  we  will  not  sit  down  till  he  come  hither.     He  sent 
therefore  and  brought  him.    Now  he  was  ruddy  and  beautiful  to  behold,  and 
of  a  comely  face.     And  the  Lord  said  arise  and  anoint  him,  for  this  is  he. 
(c)  Then  Samuel  took  the  horn  of  oil  and  anointed  him  in  the  midst  of  his 
brethren :  and  the  spirit  of  the  Lord  came  upon  David  from  that  day  forward  : 
and  Samuel  rose  up,  and  went  to  Ramatha.     (rf)  But  the  spirit  of  the  Lord 
departed  from  Saul,  and  an  evil  spirit  from  the  Lord  troubled  him.     (An 
evil  spirit  by  divine  permission,  and  for  his  punishment.     Saul  was  greatly 
depressed  at  being  cast  off  by  God  and  the  evil  spirit  found  herein  an  oppor- 
tunity to  embitter  him  more  and  more  and  draw  him  farther  from  God  and 


DAVID  ANOINTED  AS  KING.  121 

at  last  in  despair  he  took  his  own  life.)  And  the  servants  of  Saul  said  to 
him:  Behold  now  an  evil  spirit  from  God  troubleth  thee.  Let  our  Lord  give 
orders,  and  thy  servants  who  are  before  thee  will  seek  out  a  man  skilful  in 
playing  on  the  harp,  and  when  the  evil  spirit  from  the  Lord  is  upon  thee,  he 
may  play  with  his  hand,  and  thou  mayest  bear  it  more  easily.  And  Saul  said 
to  his  servants  provide  me  then  some  man  that  can  play  well,  and  bring  him 
to  me.  And  David  came  to  Saul,  and  stood  before  him:  and  he  loved  him 
exceedingly,  and  made  him  his  armourbearer.  So  whenever  the  evil  spirit 
from  the  Lord  was  upon  Saul,  David  took  his  harp,  and  played  with  his  hand, 
and  Saul  was  refreshed,  and  was  better,  for  the  evil  spirit  departed  from  him." 
(Chased  away  by  David's  devotion.  He  played  on  the  harp  and  sang  hymns 
and  Saul's  heart  became  lighter.)  (I.  Kings  xvi.  i,  4-7,  10-17,  21,  23). 

D.  Commentary. — I.  God  Sees  the  Heart.   David  was  small  and 
not  of  comely  build,  but  owing  to  his  virtues :  piety,  humility,  purity 
and  fear  of  the  Lord,  he  was  beautiful  in  the  sight  of  God.   Beauty 
of  stature  counts  for  nothing  in  the  sight  of  God.    He  looks  upon 
the  heart,  the  virtues  it  contains.     In  what  does  Christian  virtue 
consist?     2.  God's  Omniscience,  Wisdom  and  Faithfulness.     God 
looks  upon  the  heart  and  sees  its  every  attribute — invisible  to  the 
eyes  of  man.    Man's  most  secret  thought  is  known  to  God.    What 
is  this  attribute  of  God  ?    What  do  you  mean  by  saying  "  God  is 
omniscient"?     Our  Lord  had  David  anointed  king  and  wished, 
in  contrast  to  Saul,  to  make  of  him  a  good  and  virtuous  ruler.    In 
order  that  he  might  be  well  versed  in  his  duties  and  the  matters  of 
government,  God  so  ordained  that  David  should  live  at  the  court  of 
Saul  and  be  brought  into  daily  contact  with  him.    What  is  that  at- 
tribute of  God  by  which  He  knows  how  to  dispose  of  all  things  so  as 
best  to  attain  His  end  ?    What  do  you  mean  by  saying  "  God  is  all- 
wise"?    God  promised  through  the  dying  patriarch  Jacob  that  the 
tribe  of  Juda  should  bear  the  sceptre  until  about  the  time  of  the  com- 
ing of  the  Saviour.     Saul  was  of  the  tribe  of  Benjamin,  but  with 
David  the  sceptre  came  to  the  tribe  of  Juda.    What  is  that  attribute 
of  God  by  which  He  will  surely  keep  His  promises  and  execute  His 
threats  ?     What  do  you  mean  by  saying  "  God  is  faithful "  ? 

E.  Moral  Application. — Seek  to  become  ever  more  and  more 
virtuous,  adorn  your  soul  and  not  your  body.    Virtue  is  far  more 
precious   than   wealth,    beauty   or  talents.     God    looks   not   upon 
beauty  of  face,  form  or  clothing,  but  upon  the  heart  and  the  virtues 
it  contains.    Strive  then  for  that  priceless  beauty  of  the  soul  which 
will  last  for  all  eternity.    "  He  that  is  just  let  him  be  justified  still ; 
and  he  that  is  holy  let  him  be  sanctified  still"  (Apoc.  xxii.  n). 


122  TEACHER'S  HANDBOOK   TO  BIBLE  HISTORY. 


LVI. — GOLIATH   CHALLENGES  ISRAEL.     HE  is  SLAIN  BY  DAVID. 

A.  Preparation. — The    Philistines    again    made    war    with    the    Israelites. 
Among  the   Philistines  there  was  a  giant  by  name  Goliath,   of  whom  the 
whole  of  Israel  was  in  fear.    David  fights  with  him  and  slays  him. 

B.  Narration. — (a)    Goliath's   challenge,      (b)    David's    daring 
resolve,     (c)  Preparation  for  the  battle,     (d)  The  happy  outcome, 

C.  Explanation. — (a)  "And  the  Philistines  stood  on  a  mountain  on  one 
side,  and  Israel  stood  on  a  mountain  on  the  other  side:  and  there  was  a  val- 
ley between  them.  And  there  went  out  a  man  baseborn  from  the  camp  of 
the  Philistines  named  Goliath,  of  Geth,  whose  height  was  six  cubits  and  a 
span :  And  the  staff  of  his  spear  was  like  a  weaver's  beam,  and  the  head  of 
his  spear  weighed  six  hundred  sides  of  iron:  and  his  armourbearer  went 
before  him.  And  standing  he  cried  out  to  the  bands  of  Israel,  and  said  to 
them:  Why  are  you  come  out  prepared  to  fight?  am  not  I  a  Philistine,  and 
you  the  servants  of  Saul?  Choose  out  a  man  of  you,  and  let  him  come 
down  and  fight  hand  to  hand.  If  he  be  able  to  fight  with  me  and  kill  me, 
we  will  be  servants  to  you :  but  if  I  prevail  against  him,  and  kill  him,  you 
shall  be  servants,  and  shall  serve  us.  Now  the  Philistine  came  out  morning 
and  evening  and  presented  himself  forty  days.  And  Isai  said  to  David  his 
son:  Take  for  thy  brethren  an  ephi  of  frumenty,  and  these  ten  loaves,  and 
run  to  the  camps  to  thy  brethren."  "And  David  leaving  the  vessels  which 
he  had  brought,  under  the  care  of  the  keeper  of  the  baggage,  ran  to  the  place 
of  the  battle  and  asked  if  all  things  went  well  with  his  brethren.  And  as  he 
talketh  with  them,  that  baseborn  man  whose  name  was  Goliath,  the  Philistine 
of  Geth,  shewed  himself  coming  up  from  the  camps  of  the  Philistines:  and 
he  spoke  according  to  the  same  words,  and  David  heard  them.  And  all  the 
Israelites  when  they  saw  the  man,  fled  from  his  face,  fearing  him  exceed- 
ingly, (fc)  And  David  said  to  Saul:  Thy  servant  kept  his  father's  sheep, 
and  there  came  a  lion,  or  a  bear,  and  took  a  ram  out  of  the  midst  of  the  flock : 
And  I  pursued  after  them,  and  struck  them,  and  delivered  it  out  of  their 
mouth:  and  they  rose  up  against  me,  and  I  caught  them  by  the  throat,  and 
I  strangled  and  killed  them.  For  I  thy  servant  have  killed  both  a  lion  and  a 
bear:  And  this  uncircumcised  Philistine  shall  be  also  as  one  of  them.  I 
will  go  now,  and  take  away  the  reproach  of  the  people :  For  who  is  this  un- 
circumcised Philistine,  who  hath  dared  to  curse  the  army  of  the  living  God? 
And  David  said :  The  Lord  who  delivered  me  out  of  the  paw  of  the  lion  and 
out  of  the  paw  of  the  bear,  he  will  deliver  me  out  of  the  hand  of  this  Phi- 
listine. And  Saul  said  to  David:  Go  and  the  Lord  be  with  thee.  (c)  And 
he  took  his  staff,  which  he  had  always  in  his  hands :  and  chose  him  five  smooth 
stones  out  of  the  brook,  and  put  them  into  the  shepherd's  scrip,  which  he  had 
with  him,  and  he  took  a  sling  in  his  hand,  and  went  forth  against  the  Phi- 
listine, (d)  And  the  Philistine  said  to  David :  Am  I  a  dog,  that  thou  comest 


GOLIATH  CHALLENGETH  ISRAEL.  SLAIN  BY  DAVID.       123 

to  me  with  a  staff?  And  the  Philistine  cursed  David  by  his  gods.  And  David 
said  to  the  Philistine:  Thou  comest  to  me  with  a  sword,  and  with  a  spear, 
and  with  a  shield :  but  I  come  to  thee  in  the  name  of  the  Lord  of  hosts,  the 
God  of  the  armies  of  Israel  which  thou  hast  defied.  This  day,  and  the  Lord 
will  deliver  thee  into  my  hand  and  I  will  slay  thee,  and  take  away  thy  head 
from  thee:  and  I  will  give  the  carcasses  of  the  army  of  the  Philistines  this 
day  to  the  birds  of  the  air,  and  to  the  beasts  of  the  earth  that  all  the  earth 
may  know  that  there  is  a  God  in  Israel.  And  all  this  assembly  shall  know, 
that  the  Lord  saveth  not  with  sword  and  spear :  For  it  is  His  battle,  and  He 
will  deliver  you  into  our  hands.  And  when  the  Philistine  arose  and  was 
coming,  and  drew  nigh  to  meet  David,  David  made  haste,  and  ran  to  the 
fight  to  meet  the  Philistine.  And  he  put  his  hand  into  his  scrip,  and  took  a 
stone,  and  cast  it  with  the  sling,  and  fetching  it  about,  struck  the  Philistine 
in  the  forehead:  and  the  stone  was  fixed  in  his  forehead,  and  he  fell  on  his 
face  upon  the  earth.  And  David  prevailed  over  the  Philistine,  with  a  sling 
and  a  stone,  and  he  struck,  and  slew  the  Philistine.  And  as  David  had  no 
sword  in  his  hand,  He  ran,  and  stood  over  the  Philistine,  and  took  his  sword, 
and  drew  it  out  of  the  sheath,  and  slew  him,  and  cut  off  his  head.  And  the 
Philistines  seeing  that  their  champion  was  dead,  fled  away,  (e)  And  the 
children  of  Israel  returning,  after  they  had  pursued  the  Philistines  fell  upon 
their  camp.  And  when  David  was  returned,  after  the  Philistine  was  slain, 
Abner  (the  captain  of  the  army)  took  him  and  brought  him  in  before  Saul, 
with  the  head  of  the  Philistine  in  his  hand  (I.  Kings  xvii.  3,  4,  7-9,  16,  17, 
22-24,  34-37,  40,  43,  45-51,  53,  57). 

D.  Commentary. — I.  Pride    and    Humility.      Goliath    depended 
upon  his  own  strength;  scorning  the  Israelites,  he  scoffed  at  the 
one  true  God.     He  sinned  through  pride.     When  do  we  sin  by 
pride?    David  on  the  contrary  was  humble.     Not  upon  himself  in 
his  own  strength  did  he  build,  but  cast  himself  entirely  upon  the 
Lord.    What  an  example  of  perfect  confidence  in  God !     "  I  come 
to  thee  in  the  name  of  the  Lord  of  hosts,  the  God  of  the  armies  of 
Israel  which  thou  hast  defied."     God  punished  the  proud  Goliath 
in  that  He  allowed  him  to  be  overcome.    He  rewarded  the  humility 
of  David,  giving  to  him  the  victory,  thereby  also  drawing  towards 
him  the  people  of  Israel  who  gave  to  him  their  gratitude  and 
affection;  thus  was  the  way  preparing  for  David's  advent  to  the 
throne.     2.  Permissible  Homicide.     By  the  fifth  commandment  it 
is  forbidden  to  kill.     Did  David  sin  in  killing  Goliath?     Is  it  ever 
permissible  to  take  the  life  of  another?     3.  Envy.     David's  good 
fortune  and  the  gratitude  of  the  people  toward  him,  for  his  success 
in  slaying  the  dread  giant  Goliath,  caused  Saul  to  be  filled  with 
envy.    What  sin  did  Saul  commit?    When  do  we  sin  by  envy? 

E.  Moral  Application. — "  By  the  envy  of  the  devil  death  came 


124  TEACHER'S   HANDBOOK   TO   BIBLE   HISTORY. 

into  the  world;  and  they  follow  him  that  are  of  his  side"  (Wisd. 
ii.  24,  25).  "Pride  is  the  beginning  of  all  sin"  (Eccles.  x.  15). 
Beware,  then,  my  good  children,  of  envy  and  of  pride,  two  sins  of 
the  devil.  Be  humble  and  charitable.  If  you  are  more  gifted 
mentally  or  in  temporal  goods  than  your  neighbor,  remember 
through  whom  these  gifts  were  obtained  and  use  them  in  His 
service.  If  you  are  poor  and  lowly  in  this  world,  envy  not  those 
more  richly  endowed,  but  picture  the  humble  home  of  Jesus,  Mary 
and  Joseph,  and  strive  to  follow  in  their  footsteps. 


LVII. — THE  FRIENDSHIP  OF  DAVID  AND  JONATHAN. 

A.  Preparation. — Jonathan,  the  son  of  Saul,  was  filled  with  love  for  David 
and  all  through  his  life  proved  the  unselfish  beauty  and  loyalty  of  his  friend- 
ship. 

B.  Narration. — (a)    Jonathan  meets   David   and  is  filled  with 
love  for  him.     (b)  Saul's  envy  and  the  friendship  of  Jonathan  and 
David,     (c)  David  is  sent  away  by  Jonathan  to  shield  him  from 
the  enmity  of  Saul.     David's  generosity,     (d)  The  death  of  Jona- 
than and  Saul,     (e)  The  sorrow  of  David. 

C.  Explanation. — (a)   "And  Saul  said  to  David:    Young  man,  of  what 
family  art  thou?     And  David  said:    I  am  the  son  of  thy  servant  Isai,  the 
Bethlehemite.    And  it  came  to  pass,  when  he  had  made  an  end  of  speaking 
to  Saul,  the  soul  of  Jonathan  was  knit  with  the  soul  of  David,  and  Jonathan 
loved  him  as  his  own  soul.    And  Saul  took  him  that  day,  and  would  not  let 
him  return  to  his  father's  house.    And  David  and  Jonathan  made  a  covenant, 
for  he  loved  him  as  his  own  soul.    And  Jonathan  stripped  himself  of  the  coat 
with  which  he  was  clothed  and  gave  it  to  David,  and  the  rest  of  his  gar- 
ments even  to  his  sword,  and  to  his  bow,  and  to  his  girdle,     (fc)  Now  when 
David  returned  after  he  slew  the  Philistine,  the  women  came  out  of  all  the 
cities  of  Israel,  singing  and  dancing,  to  meet  King  Saul,  with  timbrels  of 
joy,  and  cornets,  and  the  women  sung  as  they  played,  and  they  said:  Saul 
slew  his  thousands,  and  David  his  ten  thousands.    And  Saul  was  exceeding 
angry,  and  this  word  was  displeasing  in  his  eyes,  and  he  said :  They  have 
given  David  ten  thousands,  and  to  me  they  have  given  but  a  thousand;  what 
can  he  have  more  but  the  kingdom?  And  Saul  did  not  look  on  David  with 
a  good  eye  from  that  day  and  forward.    And  Saul  spoke  to  Jonathan  his  son 
and  to  all  his  servants,  that  they  should  kill  David.     But  Jonathan,  the  son 
of  Saul,  loved  David  exceedingly.     And  Jonathan  told  David,  saying:    Saul, 
my  father,  seeketh  to  kill  thee :  wherefore  look  to  thyself,  I  beseech  thee, 
in  the  morning,  and  thou  shalt  abide  in  a  secret  place  and  shalt  be  hid.    And 
I  will  go  out  and  stand  beside  my  father  in  the  field  where  thou  art:  and 
I  will  speak  of  thee  to  my  father,  and  whatsoever  I  shall  see,  I  will  tell  thee. 


THE  FRIENDSHIP  OF  DAVID  AND  JONATHAN.  125 

And  Jonathan  spoke  good  things  of  David  to  Saul  his  father:  and  said  to 
him :  Sin  not,  O  king,  against  thy  servant,  David,  because  he  hath  not  sinned 
against  thee,  and  his  works  are  very  good  towards  thee.  And  he  put  his 
life  in  his  hand,  and  slew  the  Philistine,  and  the  Lord  wrought  great  salva- 
tion for  all  Israel.  Thou  sawest  it  and  didst  rejoice.  Why  therefore  wilt 
thou  sin  against  innocent  blood  by  killing  David,  who  is  without  fault?  And 
when  Saul  heard  this  he  was  appeased  with  the  words  of  Jonathan,  and  swore : 
As  the  Lord  liveth  he  shall  not  be  slain.  Then  Jonathan  called  David  and 
told  him  all  these  words :  and  Jonathan  brought  in  David  to  Saul,  and  he  was 
before  him,  as  he  had  been  yesterday  and  the  day  before.  And  the  evil  spirit 
from  the  Lord  came  upon  Saul  (that  is  he  was  again  filled  with  envy  and 
hatred  toward  David  and  tried  by  every  means  to  cause  his  death),  (c)  But 
David  fled  from  Najoth,  which  is  in  Ramatha,  and  came  and  said  to  Jona- 
than: What  have  I  done?  What  is  my  iniquity,  and  what  is  my  sin  against 
thy  father,  that  he  seeketh  my  life?  And  he  said  to  him:  God  forbid,  thou 
shalt  not  die:  For  my  father  will  do  nothing  great  or  little  without  first 
telling  me.  And  Jonathan  said  to  David:  Whatsoever  thy  soul  shall  say  to 
me,  I  will  do  for  thee.  And  David  said  to  Jonathan:  If  thy  father  look  and 
inquire  for  me,  thou  shalt  answer  him:  David  asked  me  that  he  might  run 
to  Bethlehem,  his  own  city:  because  there  are  solemn  sacrifices  there  for 
all  his  tribe.  If  he  shall  say,  it  is  well:  thy  servant  shall  have  peace,  but  if 
he  be  angry,  know  that  his  malice  is  come  to  its  height.  So  David  was  hid 
in  the  field,  and  Saul  said  to  Jonathan  his  son:  Why  cometh  not  the  son  of 
Isai  to  meat  neither  yesterday,  nor  to-day?  And  Jonathan  answered  Saul: 
He  asked  leave  of  me  earnestly  to  go  to  Bethlehem.  Then  Saul,  being  angry 
against  Jonathan,  said  to  him:  Do  I  not  know  that  thou  lovest  the  son  of 
Isai  to  thy  own  confusion.  For  as  long  as  the  son  of  Isai  liveth  upon  earth, 
thou  shalt  not  be  established,  nor  thy  kingdom.  Therefore  now  presently 
send  and  fetch  him  to  me:  for  he  is  the  son  of  death  (that  is,  one  that  de- 
serveth  death,  and  shall  surely  die).  And  Jonathan  understood  that  it  was 
determined  by  his  father  to  kill  David.  So  Jonathan  rose  from  the  table  in 
great  anger,  and  did  not  eat  bread  on  the  second  day  after  the  new  moon. 
For  he  was  grieved  for  David.  And  when  the  morning  came,  Jonathan  went 
into  the  field  according  to  the  appointment  with  David.  David  rose  out  of 
his  place,  and  falling  on  his  face  to  the  ground,  adored  thrice:  and  kissing 
one  another,  they  wept  together.  And  Jonathan  said  to  David :  Go  in  peace : 
and  let  all  stand  that  w.e  have  sworn  both  of  us  in  the  name  of  the  Lord. 
And  David  arose,  and  departed :  and  Jonathan  went  into  the  city.  But  David 
abode  in  the  desert  in  strongholds,  and  he  remained  in  a  mountain  of  the 
desert  of  Ziph,  in  a  woody  hill.  And  Saul  sought  him  always :  but  the  Lord 
delivered  him  not  into  his  hands.  And  David  saw  that  Saul  was  come  out 
to  seek  his  life.  And  Jonathan,  the  son  of  Saul,  arose,  and  went  to  David 
into  the  wood,  and  strengthened  his  hands  in  God:  and  he  said  to  him:  Fear 
not,  for  the  hand  of  my  father  Saul  shall  not  find  thee,  and  thou  shalt  reign 
over  Israel,  and  I  shall  be  next  to  thee,  yea,  and  my  father  knoweth  this: 
And  the  two  made  a  covenant  before  the  Lord :  and  David  abode  in  the  wood : 
but  Jonathan  returned  to  his  house.  Then  David  went  up  from  thence  and 
dwelt  in  strongholds  of  Engaddi.  And  when  Saul  was  returned  from  fol- 


126  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

lowing  the  Philistines,  they  told  him,  saying:  Behold,  David  is  in  the  desert 
of  Engaddi.  Saul  therefore  took  three  thousand  chosen  men  out  of  all 
Israel,  and  went  out  to  seek  after  David,  and  his  men,  even  upon  the  most 
craggy  rocks,  which  are  accessible  only  to  wild  goats.  And  there  was  a  cave 
into  which  Saul  went,  now  David  and  his  men  lay  hid  in  the  inner  part  of 
the  cave.  And  the  servants  of  David  said  to  him:  Behold  the  day,  of  which 
the  Lord  said  to  thee:  I  will  deliver  thy  enemy  unto  thee,  and  thou  mayest 
do  to  him  as  it  shall  seem  good  in  thy  eyes.  Then  David  arose,  and  secretly 
cut  off  the  hem  of  Saul's  robe.  After  which  David's  heart  struck  him  be- 
cause he  had  cut  off  the  hem  of  Saul's  robe  (with  remorse,  as  fearing  he  had 
done  amiss).  And  David  stopped  his  men  with  his  words  and  suffered  them 
not  to  rise  against  Saul.  But  Saul  rising  up  out  of  the  cave,  went  on  his  way. 
And  David  also  rose  up  after  him:  And  going  out  of  the  cave  cried  after 
Saul,  saying :  my  lord  the  king.  And  said  to  Saul :  Why  dost  thou  hear  the 
words  of  men  that  say :  David  seeketh  thy  hurt  ?  Moreover,  see  and  know, 
O,  my  father,  the  hem  of  thy  robe  in  my  hand,  that  when  I  cut  off  the  hem 
of  thy  robe,  I  would  not  put  out  my  hand  against  thee.  Reflect,  and  see,  that 
there  is  no  evil  in  my  hand,  nor  iniquity,  neither  have  I  sinned  against  thee: 
but  thou  liest  in  wait  for  my  life,  to  take  it  away.  The  Lord  judge  between 
me  and  thee,  and  the  Lord  revenge  me  of  thee:  but  my  hand  shall  not  be 
upon  thee.  (He  refers  his  whole  cause  to  God  to  judge  and  punish  accord- 
ing to  His  justice:  yet  so  as  to  keep  himself  in  the  mean  time,  from  all  per- 
sonal hatred  to  Saul,  or  desire  of  gratifying  his  own  passion,  by  seeking  re- 
venge. So  far  from  it  that  when  Saul  was  afterward  slain,  we  find  that 
instead  of  rejoicing  at  his  death  he  mourned  most  bitterly  for  him.)  And 
Saul  lifted  up  his  voice  and  wept.  And  he  said  to  David :  Thou  art  more 
just  than  I:  for  thou  hast  done  good  to  me,  and  I  have  rewarded  thee  with 
evil.  The  Lord  delivered  me  into  thy  hand,  and  thou  hast  not  killed  me. 
And  the  Philistines  fought  against  Israel.  And  the  Philistines  fell  upon 
Saul,  and  upon  his  sons,  and  they  slew  Jonathan,  and  Abinadab  and  Mel- 
chiser,  the  sons  of  Saul.  And  the  whole  weight  of  the  battle  was  turned 
upon  Saul:  and  the  archers  overtook  him,  and  he  was  grievously  wounded 
by  the  archers.  Then  Saul  said  to  his  armourbearer :  Draw  thy  sword, 
and  kill  me.  And  his  armourbearer  would  not.  Then  Saul  took  his  sword 
and  fell  upon  it.  And  when  the  armourbearer  saw  this,  to  wit,  that  Saul  was 
dead,  he  also  fell  upon  his  sword  and  died  with  him.  (e}  And  on  the  third 
day,  there  appeared  a  man  who  came  out  of  Saul's  camp,  with  his  garments 
rent  and  dust  strewed  on  his  head :  and  when  he  came  to  David  he  fell  upon 
his  face  and  adored.  He  said:  The  people  are  fled  from  the  battle,  and 
many  are  fallen  and  dead:  moreover  Saul  and  Jonathan  his  son  are  slain. 
Then  David  took  hold  of  his  garments  and  rent  them.  And  David  made 
this  kind  of  lamentation  over  Saul,  and  over  Jonathan  his  son.  Consider, 
O  Israel,  for  them  that  are  dead,  wounded  on  thy  high  places.  The  illus- 
trious of  Israel  are  slain  upon  thy  mountains:  how  are  the  valiant  fallen. 
From  the  blood  of  the  slain,  from  the  fat  of  the  valiant,  the  arrow  of  Jona- 
than never  turned  back.  Saul  and  Jonathan,  lovely  and  comely  in  their  life, 
even  in  death  they  were  not  divided:  How  are  the  valiant  fallen  in  battle? 
Jonathan  slain  in  the  high  places?  I  grieve  for  thee  my  brother  Jonathan: 


THE  FRIENDSHIP  OF  DAVID  AND  JONATHAN.  127 

exceedingly  beautiful,  and  amiable  to  me  above  the  love  of  women.  As  the 
mother  loveth  her  only  son,  so  did  I  love  thee  "  (I.  Kings  xvii.  58;  xviii.  1-4, 
6-9;  xix.  1-7,  9J  xx.  i,  2,  4-7,  27,  28,  30,  31,  33-35,  41-43;  xxiii.  14-18; 
xxiv.  1-6,  8-10,  12,  13,  17-19;  xxxi.  1-5;  II.  i.  2,  4,  n,  17-19,  22,  23,  25,  26). 

D.  Commentary. — I.  The  Friendship  of  David  and  Jonathan. 
We  see  by  this  touchingly  beautiful  chapter  of  the  Bible  how  God 
blesses  the  pure  love  and  friendship  of  two  souls.  "  The  soul  of 
Jonathan  was  knit  with  the  soul  of  Davki."  Which  are  the  chief 
commandments  that  include  all  the  others?  What  kind  of  love 
should  we  have  for  our  neighbor?  David  and  Jonathan  loved  God 
with  their  whole  heart  above  all  things;  then  came  in  God  and 
through  God  their  love  for  each  other.  How  perfect  was  this  love, 
how  sincere,  how  active,  how  disinterested!  How  God  must  have 
smiled  upon  it!  Did  Christ  Himself  not  give  us  a  perfect  example 
of  friendship  in  His  great  love  for  St.  John?  "A  new  command- 
ment I  give  unto  you :  That  you  love  one  another,  as  I  have  loved 
you,  that  you  also  love  one  another"  (John  xiii.  34).  "And  now 
there  remain  faith,  hope,  and  charity,  these  three:  but  the  greatest 
of  these  is  charity  (love)  "  (I.  Cor.  xiii.  13).  2.  David's  Love 
for  His  Enemy.  Saul  was  a  most  dangerous  enemy  to  David,  con- 
tinually seeking  the  means  to  obtain  his  death.  Yet  David  loved 
him  with  a  Christian  love  and  sought  not  to  be  revenged  upon  him 
though  the  opportunity  was  in  his  hand.  When  is  our  love  for  our 
neighbor  universal?  Why  must  we  love  all,  even  our  enemies? 
"Father  forgive  them,  for  they  know  not  what  they  do"  (Luke 

:iii.  34).  3.  The  Fifth  Commandment.  Saul  was  filled  with  envy, 
ice  hated  and  sought  to  kill  David.  Anger,  hatred  and  envy  are 

>rbidden  by  the  fifth  commandment.  "  Whosoever  hateth  his 
>rother  is  a  murderer"  (I.  John  iii.  15).  "Saul  took  his  sword 

id  fell  upon  it."  Hence  he  took  his  own  life.  What  does  God  for- 
)id  by  this  fifth  commandment?1  When  do  we  injure  ourselves 
lily?  4.  God's  Justice  and  Wisdom.  God  rewarded  David  for 
lis  virtues  in  that  He  protected  his  life  in  all  the  dangers  which 
>aul  prepared  for  him.  Saul  was  punished  by  God  for  his  sins. 

rhat  is  this  attribute  of  God  ?  What  do  you  mean  by  saying  "  God 
is  just "  ?  God  wished  to  prepare  David  for  his  position  as  king 
over  Israel,  therefore  he  allowed  him  to  undergo  much  suffering 
that  his  virtues  might  be  tested  and  strengthened.  God  knows  how 
to  dispose  of  all  things  so  as  best  to  obtain  His  end.  What  do  you 
mean  by  saying  "  God  is  all-wise  "  ? 

(O  368. 


i28  TEACHER'S  HANDBOOK   TO   BIBLE  HISTORY. 

E.  Moral  Application. — My  dear  young  people,  there  is  nothing 
in  this  life  more  beautiful,  more  consoling,  more  helpful  than  true 
friendship.  It  helps  us  on  in  our  love  and  service  to  God — in  our 
duties  to  our  fellow  man  and  in  our  fight  against  temptations  and  in 
the  discouragement  due  to  our  falls.  Choose  then  wisely  your 
friends,  not  for  their  standing  in  society,  not  for  their  earthly  wealth, 
not  for  beauty  of  face  or  form.  They  may  be  of  the  humblest  origin, 
poor  in  this  world's  possessions  and  not  fair  to  look  upon  in  the 
sight  of  man ;  but  if  they  possess  nobility  of  character  they  are  truly 
noble;  if  unselfish,  possessed  of  high  ideals,  lofty  aims,  then  truly 
rich ;  if  filled  with  the  love  of  God  and  Christian  love  of  their  neigh- 
bor, then  truly  beautiful  in  God's  sight.  If  you  have  found  such  a 
friend  prize  him  or  her  above  all  earthly  treasures.  Be  loyal,  true 
at  all  costs.  Love  "  beareth  all  things,  believeth  all  things,  hopeth 
all  things,  endureth  all  things"  (I.  Cor.  viii.  7).  A  loving  friend 
will  help  and  comfort  us  in  all  our  trials,  all  our  sorrows,  rejoice 
with  us  in  all  our  joys.  Each  will  help  the  other  onward,  upward 
through  the  battles  and  discouragements  of  life,  like  Jonathan  and 
David,  till  eternally  happy  and  at  rest  with  God  the  father  of  us  all. 


LVIII. — DAVID,  THE  Pious  GOD-ENLIGHTENED  KING. 

A.  Preparation. — Saul  now  being  dead  David  could  ascend  to  the  throne. 
We  shall  now  see  how  this  came  about  and  how  David  acted  when  king. 

B.  Narration. —  (a)   David     as     king     over     all     Israel.       (b) 
The  tabernacle  is  erected  upon  Sion.     (c)  David's  regulations  for 
God's  service,     (d)  His  prophecies. 

C.  Explanation. —  (a)   "Then  all  the  tribes  of  Israel  came  to  David  in 
Hebron,  saying :  Behold  we  are  thy  bone  and  thy  flesh.     Moreover  yesterday 
also  and  the  day  before,  when  Saul  was  king  over  us,  thou  wast  he  that  did 
lead  out  and  bring  in  Israel :    and  the  Lord  said  to  thee :    Thou  shalt  feed 
my  people  Israel,  and  thou  shalt  be  prince  over  Israel.     The  ancients  also 
of  Israel  came  to  the  king  to  Hebron,  and  king  David  made  a  league  with 
them  in  Hebron  before  the  Lord:  and  they  anointed  David  to  be  king  over 
Israel.     David  was  thirty  years  old  when  he  began  to  reign,  and  he  reigned 
forty  years    (from   1055-1015   B.   C.).     But  David  took  the  castle  of  Sion, 
the  same  is  the  city  of  David.    And  David  dwelt  in  the  castle,  and  called  it 
the  city  of  David:  and  built  around  about  from  Mello  and  inward.     And  he 
went  on  prospering  and  growing  up,  and  the  Lord  God  of  hosts  was  with 
him.     And  David  knew  that  the  Lord  had  confirmed  him  king  over  Israel 


DAVID,  THE  PIOUS  GOD-ENLIGHTENED  KING.  129 

and  that  he  had  exalted  his  kingdom  over  his  people  Israel.  (His  kingdom 
was  largely  increased.  The  Euphrates,  the  Mediterranean  Sea,  the  Red  Sea 
and  the  Arabian  and  Syrian  deserts  bounded  his  kingdom.)  (6)  And  David 
again  gathered  together  all  the  chosen  men  of  Israel,  thirty  thousand.  And 
David  arose  and  went,  with  all  the  people  that  were  with  him  of  the  men  of 
Juda  to  fetch  the  ark  of  God,  upon  which  the  name  of  the  Lord  of  hosts  is 
invoked,  who  sitteth  over  it  upon  the  cherubims.  And  they  laid  the  ark  of 
God  upon  a  new  cart :  and  took  it  out  of  the  house  of  Abinadab,  who  was  in 
Gabaa :  and  Oza  and  Ahio,  the  sons  of  Abinadab,  drove  the  new  cart. 
(Gabaa,  the  hill  of  Cariathiarim,  where  the  ark  had  been  in  the  house  of 
Abinadab,  from  the  time  of  its  being  restored  back  by  the  Philistines.)  But 
David  and  all  Israel  played  before  the  Lord  on  all  manner  of  instruments 
made  of  wood,  on  harps  and  lutes  and  timbrels  and  cornets  and  cymbals. 
And  the  ark  of  the  Lord  abode  in  the  house  of  Obededom  the  Gethite  three 
months:  and  the  Lord  blessed  Obededom,  and  all  his  household.  So  David 
went,  and  brought  away  the  ark  of  God  out  of  the  house  of  Obededom  into 
the  city  of  David  with  joy.  And  there  were  with  David  seven  choirs 
(companies  of  musicians)  and  calves  for  victims.  And  David  danced  with 
all  his  might  before  the  Lord :  And  David  and  all  the  house  of  Israel  brought 
the  ark  of  the  covenant  of  the  Lord  with  joyful  shouting,  and  with  sound  of 
trumpet.  And  they  brought  the  ark  of  the  Lord,  and  set  it  in  its  place  in 
the  midst  of  the  tabernacle,  which  David  had  pitched  for  it :  And  David 
offered  holocausts,  and  peace  offerings  before  the  Lord.  And  when  he  had 
made  an  end  of  offering  holocausts  and  peace  offerings,  he  blessed  the  people 
in  the  name  of  the  Lord  of  hosts  (II.  Kings  v.  1-4,  7,  9,  10,  12;  vi.  1-3,  5,  II, 
12,  14,  15,  17,  18).  (c)  David  divided  the  priests  into  twenty- four  classes  and 
these  were  to  have  charge  of  the  sacred  services  for  a  week  at  a  time  by 
regular  turns.  God  inspired  David  to  compose  his  canticles  and  made  known 
him  many  future  events.  The  book  which  contains  the  inspired  writings 
)f  David  is  called  "The  Book  of  Psalms."  It  contains  one  hundred  and 
ifty  psalms.  (</)  Many  prophecies  were  made  by  David  in  these  beautiful 
>salms.  They  are  divided  into  "  Psalms  of  Praise,"  in  which  God  is  glori- 
ied  and  thanked  for  all  his  benefits.  "Penitential  psalms,"  in  which  the 
>salmist  begs  God  for  mercy  and  forgiveness  for  sin.  And  the  "prophet- 
ical psalms,"  which  contain  prophecies  pertaining  to  the  Messias  and  in 
which  the  establishment  of  the  Church  of  the  New  Testament,  the  Church 
of  Christ,  is  prefigured  by  the  benefits  bestowed  on  the  people  of  Israel. 

D.  Commentary. — i.  David's  Virtues,  (a)  Zeal  for  the  honor 
of  God.  David  loved  God,  and  therefore  was  most  zealous  in  his 
efforts  to  have  Him  honored.  He  built  a  beautiful  new  tabernacle 
to  replace  the  old  one  which  had  fallen  into  decay.  He  arranged  the 
divine  service  that  it  might  be  celebrated  with  greater  regularity  and 
beautified  it  by  introducing  sacred  songs  with  their  accompaniments 
on  harps,  lutes,  timbrels,  cornets  and  cymbals.  This  beautifying  of 
the  divine  service  edified  the  worshippers  and  increased  their  devo- 
tion. He  set  a  good  example  to  all  and  taught  his  people  thereby 


I3o  TEACHER'S  HANDBOOK   TO   BIBLE  HISTORY. 

to  faithfully  observe  the  first  commandment.  What  is  the  first 
commandment?1  What  does  God  command  by  this  first  com- 
mandment ?  How  many  kinds  of  honor  do  we  owe  God  ?  How  do 
we  honor  God  interiorly?  (b)  His  love  of  justice.  Each  of  his 
subjects  should  have  justice  shown  unto  him;  therefore  this  pious 
king  gave  his  personal  attention  to  the  administration  of  justice. 
In  serious  disputes  he  decided  the  case,  in  others  he  left  the  decision 
to  the  6,000  Levites  appointed  for  this  purpose.  2.  The  Prophecies 
Concerning  the  Messias.  Although  David  lived  more  than  1,000 
years  before  our  Saviour,  nevertheless  by  the  inspiration  of  God  he 
foretold  many  things  concerning  the  Messias  which  were  accom- 
plished in  Christ  Jesus.  He  foretold  that  the  Messias  would  be  dis- 
owned by  the  Jews,  and  would  convert  all  nations.  Who  was  dis- 
owned by  the  Jews  and  converted  all  nations?  That  the  Messias 
would  be  betrayed  by  one  of  his  disciples;  that  His  enemies  would 
spit  upon  His  face ;  that  they  would  mock  Him  in  His  agony ;  that 
they  would  pierce  His  hands  and  feet ;  that  they  would  cast  lots  for 
His  garments;  that  they  would  give  Him  vinegar  to  drink;  all  this 
was  done  to  our  Divine  Saviour  and  to  no  other  but  Him.  David 
also  announced  that  the  Messias  would  rise  from  the  tomb  without 
seeing  corruption ;  Christ  rose  from  the  tomb  without  seeing  corrup- 
tion, and  to  Him  only  can  this  prophecy  be  applied.  Therefore  our 
Lord  Jesus  Christ  is  the  Messias  foretold  by  David.  3.  The  Saviour 
the  Son  of  God  and  a  Descendant  of  David.  God  promised  David 
that  the  Saviour  who  was  to  be  the  Son  of  God  was  to  be  born  of 
the  race  of  David.  "And  when  thy  days  shall  be  fulfilled,  and  thou 
shalt  sleep  with  thy  fathers,  I  will  raise  up  thy  seed  after  thee — and 
I  will  establish  his  kingdom — He  shall  build  a  house  to  my  name, 
and  I  will  establish  the  throne  of  his  kingdom  forever.  I  will  be  to 
him  a  father,  and  he  shall  be  my  son  "  (II.  Kings  vii.  12-14).  Our 
Lord  Jesus  Christ  is  both  the  Son  of  God  and  the  Son  of  David. 
(True  God  and  true  man.)  He  is  the  builder  of  the  true  temple, 
which  is  the  Church,  His  everlasting  kingdom,  which  shall  never 
fail. 

E.  Moral  Application. — Like  the  pious  king,  David,  be  ever  most 
zealous  in  all  that  pertains  to  the  honor  of  God.  Always  observe 
the  Lord's  day  in  gratitude  to  God  and  for  His  honor.  Let  nothing 
tempt  you  to  miss  Mass  on  Sundays  and  feasts  of  obligation.  Be 
most  reverent  and  attentive  when  in  God's  House.  Thus  you  will 
edify  and  set  a  good  example  to  your  neighbor. 

co  315. 


D AV ID'S  FALL  AND  REPENTANCE.  131 


LIX.— DAVID'S  FALL  AND  REPENTANCE. 

A.  Preparation.— Although  David  was  so  good  and  pious  he  once  fell 
into  a  grievous  sin. 

B.  Narration.— (a)    David's    fall,      (b)    The   prophet    Nathan. 
David's  repentance. 

C.  Explanation.— (a)  "And  it  came  to  pass  at  the  return  of  the  year,  at 
the  time  when  kings  go  forth  to  war,  that  David  sent  Joab  and  his  servants 
with  him,  and  all  Israel,  and  they  spoiled  the  children  of  Ammon  and  be- 
sieged Rabba;  but  David  remained  in  Jerusalem.     (This  was  the  war  against 
the  Ammonites  in  the  land  east  of  the  Jordan.)     In  the  mean  time  it  hap- 
pened that  David  arose  from  his  bed  after  noon,  and  walked  upon  the  roof 
of  the  king's  house.     (The  houses  in  the  Orient  have  flat  roofs,  upon  which 
one  can  take  a  walk.     Surrounding  the  edge  of  the  roof  is  a  balustrade.) 
And  he  saw  from  the  roof  of  his  house  a  woman,  over  against  him ;  and  the 
woman  was  very  beautiful.    And  the  king  sent,  and  inquired  who  the  woman 
was.     And  it  was  told  him,  that  she  was  Bethsabee,  the  daughter  of  Eliam, 
the  wife  of  Urias  the  Hethite  (Urias  was  a  vice-commandant  of  the  troops 
that  had  gone  to  war  under  the  general-in-chief  Joab).    And  David  sent  to 
Joab,  saying:    Send  me  Urias  the  Hethite.    And  Joab  sent  Urias  to  David. 
And  when  the  morning  was  come,  David  wrote  a  letter  to  Joab:  and  sent 
it  by  the  hand  of  Urias,  writing  in  the  letter:  Set  ye  Urias  in  the  front  of 
the  battle,  where  the  fight  is  strongest:  and  leave  ye  him,  that  he  may  be 
wounded  and  die.     (David  thus  wished  him  to  be  killed,  that  he  might  obtain 
his  wife  for  himself.)     Wherefore  as  Joab  was  besieging  the  city,  he  put 
Urias  in  the  place  where  he  knew  the  bravest  men  were.     And  the  men 
coming  out  of  the  city,  fought  against  Joab,  and  there  fell  some  of  the  people 
of  the  servants  of  David,  and  Urias  the  Hethite  was  killed  also.     And  the 
wife  of  Urias  heard  that  Urias  her  husband  was  dead,  and  she  mourned  for 
him.     And  the  mourning  being  over,  David  sent  and  brought  her  into  his 
house,  and  she  became  his  wife,  and  she  bore  him  a  son:  and  this  thing 
which  David  had  done  was  displeasing  to  the  Lord.    (II.  Kings  xi.  1-3,  6, 
14-17,  26,  27).     (fc)    "And  the  Lord  sent  Nathan  to  David:   and  when  he 
was  come  to  him  he  said  to  him:    Thus  saith  the  Lord,  God  of  Israel:    I 
anointed  thee  king  over  Israel,  and  I  delivered  thee  from  the  hand  of  Saul. 
Why  therefore  hast  thou  despised  the  word  of  the  Lord,  to  do  evil  in  my 
sight?    Thou  hast  killed  Urias  the  Hethite  with  the  sword,  and  hast  taken 
his  wife  to  be  thy  wife,  and  hast  slain  him  with  the  sword  of  the  children  of 
Ammon.     Therefore  the  sword  shall  never  depart  from  thy  house,  because 
thou  hast  despised  me,  and  hast  taken  the  wife  of  Urias  the  Hethite  to  be 
thy  wife.    Thus  saith  the  Lord:    Behold  I  will  raise  up  evil  against  thee  out 
of  thy  own  house.     And  David  said  to  Nathan:  I  have  sinned  against  the 
Lord.    And  Nathan  said  to  David :    The  Lord  also  hath  taken  away  thy  sin : 


I32  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

them  chalt  not  die.  Nevertheless  because  them  hast  given  occasion  to  the 
enemies  of  the  Lord  to  blaspheme,  for  this  thing  the  child  that  is  born  to 
thee  shall  surely  die.  And  David  besought  the  Lord  for  the  child :  And 
David  kept  a  fast,  and  going  in  by  himself  lay  upon  the  ground.  And  it 
came  to  pass  on  the  seventh  day  that  the  child  died,  and  David  said :  While 
the  child  was  yet  alive  I  fasted  and  wept  for  him:  for  I  said:  who  knoweth 
whether  the  Lord  may  not  give  him  to  me,  and  the  child  may  live?  But  now 
that  he  is  dead,  why  should  I  fast?  Shall  I  be  able  to  bring  him  back  any 
more?  I  shall  go  to  him  rather:  but  he  shall  not  return  to  me"  (xii.  i,  7, 
0-1 1,  13,  14,  16,  18,  22). 

D.  Commentary. — i.  David's  Sins,  their  Cause  and  the  Means 
to  Avoid  them.  David  saw  the  wife  of  Urias  and  saw  that  she  was 
beautiful.  Instead  of  turning  aside  his  glance  he  looked  upon  her 
until  he  coveted  her  for  himself.  In  coveting  the  wife  of  his  neigh- 
bor David  sinned  against  the  ninth  commandment.  What  is  the 
ninth  commandment?  Instead  of  controlling  his  evil  desire  David 
sent  for  the  wife  of  Urias  in  order  that  he  might  tempt  her  to  be 
untrue  to  her  husband.  David  broke  the  sixth  commandment. 
What  is  the  sixth  commandment?  David  scandalized  the  wife 
of  Urias,  thereby  breaking  the  fifth  commandment.  What  does 
God  forbid  by  this  fifth  commandment?  When  do  we  injure  our 
neighbor  spiritually?  When  do  we  scandalize  our  neighbor?  Is 
scandal  a  great  sin?  David  commanded  Joab  to  place  Urias  in  the 
front  of  the  battle  that  he  might  be  killed.  Therefore  he  caused 
the  death  of  Urias.  In  this  he  sinned  against  the  command  "  Thou 
shalt  not  kill."  When  do  we  injure  our  neighbor  bodily?  In  order- 
ing Joab  to  place  Urias  where  he  would  surely  be  killed,  David 
caused  him  to  sin.  How  many  ways  are  there  of  being  accessory  to 
another's  sin?  When  are  we  answerable  for  another's  sin?  Im- 
purity or  lust  is  one  of  the  seven  capital  or  deadly  sins.  This  sin 
was  the  source  of  all  David's  other  sins.  Which  are  the  seven 
capital  or  deadly  sins  ?  Why  are  they  called  capital  sins  ?  How  did 
it  happen  that  so  pious,  God-enlightened  king  as  David  could  fall 
into  so  grievous  sin?  (a)  Because  he  remained  at  home  in  idleness 
instead  of  going  to  battle  with  his  troops,  (b)  Because  he  kept  not 
sufficient  watch  upon  himself  nor  tried  to  control  the  curiosity  of  his 
eyes  nor  his  evil  desires.  What  should  we  especially  avoid  as  dan- 
gerous to  holy  purity  ?  What  should  we  do  to  preserve  our  purity  ? 
2.  Attributes  of  God.  (a)  His  holiness.  "And  this  thing  which 
David  had  done  was  displeasing  to  the  Lord."  Why?  Because  God 
hates  all  that  is  evil.  What  is  this  attribute  of  God  ?  What  do  you 


ABSALOM'S  CONSPIRACY  AND  PUNISHMENT.  133 

mean  by  saying  "God  is  holy"?  (b)  His  omniscience.  Although 
David  had  sinned  in  secret,  it  was  known  by  God,  who  sent  the 
prophet  Nathan  to  charge  him  with  his  secret  sins.  What  is  that 
attribute  of  God  by  which  He  knows  all  things  ?  What  do  you  mean 
by  saying  "God  is  omniscient"?  (c)  His  goodness.  Nathan  told 
David  of  all  the  benefits  God  had  bestowed  upon  him.  What  is  that 
attribute  of  God  by  which  He  bestows  His  blessings  upon  us  ?  What 
do  you  mean  by  saying  "God  is  good"?  (d)  His  omnipresence. 
"  Why  therefore  hast  thou  despised  the  word  of  the  Lord,  to  do  evil 
in  my  sight  ?  "  What  is  that  attribute  of  God  by  which  He  is  in  all 
places  ?  What  do  you  mean  by  saying  "  God  is  omnipresent "  ? 
(e)  His  justice.  "Thus  saith  the  Lord:  Behold,  I  will  raise  up 
evil  against  thee."  These  evils,  inasmuch  as  they  were  punishments, 
came  upon  David,  by  a  just  judgment  of  God,  for  his  sin.  What  do 
you  mean  by  saying  "  God  is  just  "?  (f)  His  mercy.  In  deep  con- 
trition David  acknowledged  his  sin :  "  I  have  sinned  against  the 
Lord."  Therefore  Nathan  said  to  him :  "  The  Lord  also  hath  taken 
away  thy  sin."  What  is  that  attribute  of  God  by  which  He  pardons 
the  penitent  sinner  ?  What  do  you  mean  by  saying  "  God  is  merci- 
ful "  ?  3.  True  Conversion.  David  saw  the  grievousness  of  his  sins 
and  his  shameful  ingratitude  toward  God.  He  acknowledged,  in  con- 
trition, "I  have  sinned  against  the  Lord,"  and  ceased  not  until  his 
death  to  weep  in  sorrow  for  his  transgressions.  David  knew  his 
sins,  was  heartily  sorry  for  them  and  sincerely  resolved  to  commit 
them  no  more;  he  acknowledged  them  to  Nathan,  and  throughout 
the  remainder  of  his  life  did  penance  for  them  in  order  to  satisfy 
God's  justice.  His  conversion  and  penance  being  most  sincere  he 
received  pardon  for  his  sins.  How  many  things  are  required  on 
our  part  to  receive  the  Sacrament  of  Penance  worthily  ? 

E.  Moral  Application. — David  would  surely  not  have  fallen  into 
so  grievous  sins  had  he  been  watchful  and  had  he  not  been  spending 
his  time  in  idleness.  If  you  do  not  wish  to  be  so  unhappy  as  David 
be  watchful  over  your  senses  and  beware  of  idleness.  Satan  finds 
some  mischief  for  idle  hands  to  do. 


LX. — ABSALOM'S  CONSPIRACY  AND  PUNISHMENT. 

A.  Preparation. — In  punishment  for  David's  sins  Our  Lord  had  said:  "I 
will  raise  up  evil  against  thee  out  of  thy  own  house."  Absalom,  a  son  of 
David,  conspired  against  his  father,  the  king. 


i34  TEACHER'S  HANDBOOK   TO  BIBLE  HISTORY 

B.    Narration. — (a)  Absalom's  conspiracy,     (b)    David's  flight, 
(c)  Absalom's  defeat  and  end.    (d)  David's  sorrow  and  return. 

C  Explanation.— (a)  "  But  in  all  Israel  there  was  not  a  man  so  comely, 
and  so  exceedingly  beautiful  as  Absalom:  from  the  sole  of  the  foot  to  the 
crown  of  his  head  there  was  no  blemish  in  him.  (That  is,  his  body  was 
without  blemish.)  And  Absalom  rising  up  early  stood  by  the  entrance  of 
the  gate,  and  when  any  man  had  business  to  come  to  the  king's  judgment, 
Absalom  called  to  him,  and  said:  Of  what  city  art  thou?  He  answered  and 
said :  Thy  servant  is  of  such  a  tribe  of  Israel.  And  Absalom  answered  him : 
Thy  words  seem  to  me  good  and  just.  But  there  is  no  man  appointed  by  the 
king  to  hear  thee.  And  Absalom  said:  O  that  they  would  make  me  judge 
over  the  land,  that  all  that  have  business  might  come  to  me,  that  I  might  do 
them  justice.  Moreover  when  any  man  came  to  him  to  salute  him,  he  put 
forth  his  hand,  and  took  him,  and  kissed  him.  And  this  he  did  to  all  Israel 
that  came  for  judgment,  to  be  heard  by  the  king,  and  he  enticed  the  hearts 
of  the  men  of  Israel.  (He  flattered  the  people  and  gave  them  to  think  that 
they  would  have  much  better  times  were  he  king  in  order  to  draw  their  al- 
legiance from  David  to  himself.)  And  Absalom  sent  spies  into  all  the  tribes 
of  Israel,  saying :  As  soon  as  you  shall  hear  the  sound  of  the  trumpet,  say  ye : 
Absalom  reigneth  in  Hebron.  Now  there  went  with  Absalom  two  hundred 
men  out  of  Jerusalem  that  were  called,  going  with  simplicity  of  heart  and 
knowing  nothing  of  the  design.  (6)  And  there  came  a  messenger  to  David, 
saying:  All  Israel  with  their  whole  heart  followeth  Absalom.  And  David 
said  to  his  servants,  that  were  with  him  in  Jerusalem :  Arise  and  let  us 
flee:  for  we  shall  not  escape  else  from  the  face  of  Absalom:  make  haste 
to  go  out,  lest  he  come  and  overtake  us,  and  bring  ruin  upon  us,  and  smite 
the  city  with  the  edge  of  the  sword.  And  the  king's  servants  said  to  him: 
Whatsoever  our  lord  the  king  shall  command,  we  thy  servants  will  willingly 
execute.  And  the  king  went  forth,  and  all  his  household  on  foot:  And  they 
all  wept  with  a  low  voice,  and  all  the  people  passed  over :  the  king  also  went 
over  the  brook  Cedron  (east  of  Jerusalem,  between  the  city  and  Mount 
Olivet),  and  all  the  people  marched  toward  the  way  that  looketh  to  the 
desert,  (c)  And  David  having  reviewed  his  people,  appointed  over  them 
captains  of  thousands  and  of  hundreds.  And  the  people  of  Israel  were  de- 
feated there  by  David's  army,  and  a  great  slaughter  was  made  that  day  of 
twenty  thousand  men.  And  it  happened  that  Absalom  met  the  servants  of 
David,  riding  on  a  mule :  and  as  the  mule  went  under  a  thick  and  large  oak, 
his  head  stuck  in  the  oak:  and  while  he  hung  between  the  heaven  and  the 
earth,  the  mule  on  which  he  rode  passed  on.  And  one  saw  this  and  told 
Joab,  saying:  I  saw  Absalom  hanging  upon  an  oak.  And  Joab  said  to  the. 
man  that  told  him :  If  thou  sawest  him,  why  didst  thou  not  stab  him  to  the 
ground,  and  I  would  have  given  thee  ten  sides  of  silver,  and  a  belt?  And  he 
said  to  Joab :  If  thou  wouldst  have  paid  down  in  my  hand  a  thousand  pieces 
of  silver,  I  would  not  lay  my  hands  upon  the  king's  son :  for  in  our  hearing 
the  king  charged  thee,  and  Abisai,  and  Ethai,  saying:  Save  me  the  boy  Ab- 
salom, and  Joab  said:  not  as  thou  wilt  but  I  will  set  upon  him  in  thy  sight. 
So  he  took  three  lances  in  his  hand,  and  thrust  them  into  the  heart  of  Absa- 


ABSALOM'S  CONSPIRACY  AND  PUNISHMENT.         i3$ 

lorn:  and  whilst  he  yet  panted  for  life,  sticking  on  the  oak,  ten  young  men 
armourbearers  of  Joab,  ran  up,  and  striking  him  slew  him.  And  they  took 
Absalom,  and  cast  him  into  a  great  pit  in  the  forest,  and  they  laid  an  ex- 
ceeding great  heap  of  stones  upon  him :  but  all  Israel  fled  to  their  own  dwell- 
ings, (rf)  And  David  sat  between  the  two  gates:  and  the  watchman  that 
was  on  the  top  of  the  gate  upon  the  wall,  lifting  up  his  eyes,  saw  a  man  run- 
ning alone.  And  the  watchman  said :  The  running  of  the  foremost  seemeth 
to  me  like  the  running  of  Achimaas,  the  son  of  Sadoc.  And  the  king  said: 
He  is  a  good  man :  and  cometh  with  good  news.  And  Achimaas  crying  out, 
said  to  the  king:  God  save  thee,  O  king,  and  falling  down  before  the  king 
with  his  face  to  the  ground,  he  said:  Blessed  be  the  Lord  thy  God,  who  hath 
shut  up  the  men  that  have  lifted  up  their  hands  against  the  lord  my  king. 
And  the  king  said:  Is  the  young  man  Absalom  safe?  And  Achimaas  said: 
I  saw  a  great  tumult,  O  king,  when  thy  servant  Joab  sent  me  thy  servant:  I 
know  nothing  else.  And  the  king  said  to  him:  Pass  and  stand  here.  And 
when  he  had  passed,  and  stood  still,  Chusai  appeared :  and  coming  up  he  said : 
I  bring  good  tidings,  my  lord,  the  king.  And  the  king  said  to  Chusai :  Is  the 
young  man  Absalom  safe?  And  Chusai,  answering  him,  said:  Let  the  ene- 
mies of  my  lord,  the  king,  and  all  that  rise  against  him  unto  evil,  be  as  the 
young  man  is.  The  king  therefore  being  much  moved,  went  up  to  the  high 
chamber  over  the  gate  and  wept.  And  as  he  went  he  spoke  in  this  manner: 
My  son  Absalom,  Absalom  my  son :  Would  to  God  that  I  might  die  for  thee 
Absalom  my  son,  my  son  Absalom.  And  the  king  returned  and  came  as  far 
as  the  Jordan,  and  all  Juda  came  as  far  as  Galgal  to  meet  the  king,  and  to 
bring  him  over  the  Jordan." 

D.  Commentary. — i.  The  Fourth  Commandment.  Punishments 
for  the  violation  of  the  same.  Absalom  sinned  grievously  against 
the  fourth  commandment,  (a)  Against  the  reverence  he  owed  his 
father  (in  that  he  spoke  ill  of  him),  (b)  Against  the  love  he  owed 
him  (in  that  he  deeply  grieved  him),  (c)  Against  the  obedience  he 
owed  him  (in  that  he  would  not  obey  him  or  listen  to  his  advice,  but 
conspired  against  him).  What  does  God  command  by  this  fourth 
commandment?  When  do  children  sin  against  the  reverence  they 
owe  their  parents  ?  When  do  children  sin  against  the  love  they  owe 
their  parents?  When  do  children  sin  against  the  obedience  they 
owe  their  parents?  Just  punishment  was  not  long  in  overtaking 
Absalom  for  his  sins.  The  battle  which  he  waged  against  his  father 
was  unsuccessful.  In  his  flight  he  remained  hanging  to  the  branch 
of  a  tree  and  underwent  much  suffering,  until  at  last  his  unfilial,  un- 
grateful heart  was  pierced  by  the  lance.  So  he  met  with  a  shameful 
death.  His  grave  was  filled  in  with  stones,  and  to-day  yet  this  spot 
is  held  as  an  accursed  place.  Therefore  the  wicked  son  Absalom 
met  with  shame  and  disgrace  while  in  this  world  and  the  curse  of 
God  in  the  next.  What  awaits  those  who  grievously  fail  to  do  their 


136  TEACHER'S  HANDBOOK   TO  BIBLE  HISTORY. 

duty  toward  their  parents?  2.  God's  Faithfulness  and  Justice. 
God  made  known  to  David  through  His  prophet  Nathan :  "  Behold 
I  will  raise  up  evil  against  thee  out  of  thine  own  house."  This  was 
fulfilled  in  the  conspiracy  of  Absalom  against  his  father.  What  is 
that  attribute  of  God  by  which  He  will  surely  keep  His  promises 
and  execute  His  threats?  What  do  you  mean  by  saying  "  God  is 
faithful "  ?  Absalom  grievously  sinned  against  his  father.  There- 
fore he  was  overtaken  by  a  just  punishment.  What  is  that  attribute 
of  God  by  which  He  rewards  the  good  and  punishes  the  wicked  ac- 
cording to  each  one's  deserts  ?  What  do  you  mean  by  saying  "  God 
is  just"? 

E.  M oral  Application. — May  the  dreadful  punishment  of  Absalom 
impress  upon  you  the  seriousness  of  violating  the  fourth  command- 
ment. Have  you  spoken  ill  of  your  parents,  grieved  or  disobeyed 
them?  Then  form  the  firm  resolution  from  now  on  never  again  to 
commit  these  sins,  but  to  honor,  love  and  obey  your  parents,  pastors, 
teachers  and  all  your  superiors  and  show  them  the  gratitude  which  is 
their  due. 


LXI. — DAVID'S  LAST  ADMONITIONS  AND  His  DEATH. 

A.  Preparation. — David  had  grown  old.     His  end  was  approaching.     Be- 
fore his  death  he  gave  beautiful  admonitions  to  his  son  Solomon,  and  to  all 
the  Israelites. 

B.  Narration. — (a)  The  contemplated  building  of  the  Temple, 
(b)  David's  admonitions,     (c)  His  death. 

C.  Explanation. — (a)  "David  said  to  Nathan  the  prophet:   Dost  thou  see 
that  I  dwell  in  a  house  of  cedar,  and  the  ark  of  God  is  lodged  within  skins? 
But  it  came  to  pass  that  night,  that  the  word  of  the  Lord  came  to  Nathan, 
saying :   Go,  and  say  to  my  servant  David :   Thus  saith  the  Lord :    Shalt  thou 
build  me  a  house  to  dwell  in?   And  when  thy  days  shall  be  fulfilled,  and  thou 
shalt  sleep  with  thy  fathers  I  will  raise  up  thy  seed  after  thee — and  I  will 
establish  his  kingdom.     (This  prophecy  partly  relateth  to  Solomon;  but  much 
more  to  Christ,  who  is  called  the  son  of  David  in  Scripture,  and  who  is  the 
builder  of  the  true  temple,  which  is  the  Church;  His  everlasting  kingdom 
which  shall  never  fail.)     He  shall  build  a  house  to  my  name,  and  I  will  es- 
tablish the  throne  of  his  kingdom  for  ever"  (II.  Kings  vii.  2,  4,  5,  12,  13). 
"And  David  said  to  Solomon :   My  son,  it  was  my  desire  to  have  built  a  house 
to  the  name  of  the  Lord  my  God.     But  the  word  of  the  Lord  came  to  me, 
saying:    Thou  hast  shed  much  blood,  and  fought  many  battles,  so  thou  canst 
not  build  a  house  to  my  name,  after  shedding  so  much  blood  before  me :   The 


DAVID'S  LAST  ADMONITIONS  AND  HIS  DEATH.  137 

son  that  shall  be  born  to  thee,  shall  be  a  most  quiet  man;  for  I  will  make 
him  rest  from  all  his  enemies  round  about:  And  therefore  he  shall  be  called 
Peaceable  (Solomon),  and  I  will  give  peace  and  quietness  to  Israel  all  his 
days.  He  shall  build  a  house  to  my  name,  and  he  shall  be  a  son  to  me,  and 
I  will  be  a  father  to  him:  And  I  will  establish  the  throne  of  his  kingdom 
over  Israel  for  ever,  (fr)  Now  then  my  son,  the  Lord  be  with  thee,  and  do 
thou  prosper,  and  build  the  house  to  the  Lord  thy  God,  as  he  hath  spoken  of 
thee.  The  Lord  also  give  thee  wisdom  and  understanding,  that  thou  mayest 
be  able  to  rule  Israel,  and  to  keep  the  law  of  the  Lord  thy  God.  For  then 
thou  shalt  be  able  to  prosper,  if  thou  keep  the  commandments,  and  judg- 
ments, which  the  Lord  commanded  Moses  to  teach  Israel:  take  courage  and 
act  manfully,  fear  not,  nor  be  dismayed.  And  David,  being  old  and  full  of 
days,  made  Solomon  his  son  king  over  Israel.  And  he  gathered  together  all 
the  princes  of  Israel,  and  the  priests  and  Levites,  and  standing  said:  Now 
then  before  all  the  assembly  of  Israel,  in  the  hearing  of  our  God,  keep  ye  and 
seek  all  the  commandments  of  the  Lord  our  God:  that  you  may  possess  the 
good  land,  and  may  leave  it  to  your  children  after  you  for  ever.  And  thou 
my  son  Solomon  know  the  God  of  thy  father,  and  serve  him  with  a  perfect 
heart,  and  a  willing  mind:  for  the  Lord  searcheth  all  hearts  and  under- 
standeth  all  the  thoughts  of  minds.  If  thou  seek  him,  thou  shalt  find  Him : 
but  if  thou  forsake  Him,  He  will  cast  thee  off  for  ever.  And  king  David  said 
to  all  the  assembly:  Solomon  my  son,  whom  alone  God  hath  chosen,  is  as 
yet  young  and  tender:  and  the  work  is  great  (that  is,  it  is  a  great  undertaking 
to  build  a  house  for  the  Lord),  for  a  house  is  prepared  not  for  man,  but  for 
God.  And  I  with  all  my  ability  have  prepared  the  expenses  for  the  house  of 
my  God.  Gold  for  vessels  of  gold,  and  silver  for  vessels  of  silver,  brass  for 
things  of  brass,  iron  for  things  of  iron,  wood  for  things  of  wood :  and  onyx 
stones  and  stones  like  alabaster,  and  of  divers  colours,  and  all  manner  of 
precious  stones,  and  marble  of  paros  in  great  abundance.  Now,  over  and 
above  the  things  which  I  have  offered  into  the  house  of  my  God,  I  give  of 
my  own  proper  goods.  Now,  if  any  man  is  willing  to  offer,  let  him  fill  his 
hand  to-day  and  offer  what  he  pleaseth  to  the  Lord.  And  the  people  rejoiced 
when  they  promised  their  offerings  willingly:  because  they  offered  them  to 
the  Lord  with  all  their  heart  (not  for  wordly  gain  or  the  opinion  of  their 
fellow  men,  but  with  simplicity  in  their  love  for  God  and  His  glory).  And 
David  the  king  rejoiced  also  with  a  great  joy.  And  he  blessed  the  Lord  be- 
fore all  the  multitude,  and  he  said:  Blessed  art  thou,  O  Lord,  the  God  of 
Israel,  our  father,  from  eternity  to  eternity.  Thine,  O  Lord,  is  magnificence, 
and  power,  and  glory,  and  victory:  And  to  thee  is  praise:  for  all  that  is  in 
heaven,  and  in  earth,  is  thine :  Thine  is  the  kingdom,  O  Lord,  and  thou  art 
above  all  princes.  Who  am  I,  and  what  is  my  people,  that  we  should  be  able 
to  promise  thee  all  these  things?  All  things  are  thine:  and  we  have  given 
thee  what  we  have  received  of  thy  hand.  For  we  are  sojourners  before  thee, 
and  strangers,  as  were  all  our  fathers.  Our  days  upon  earth  are  as  shadows 
and  there  is  no  stay.  I  know,  my  God,  that  thou  provest  hearts,  and  lovest 
simplicity,  wherefore  I  also  in  the  simplicity  of  my  heart,  have  joyfully  of- 
fered all  these  things:  and  I  have  seen  with  great  joy  thy  people,  which  are 
here  present,  offer  thee  their  offerings,  (c)  So  David,  the  son  of  Isai,  reigned 


i3S  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

over  all  Israel.  And  the  days  that  he  reigned  over  Israel  were  forty  years: 
In  Hebron  he  reigned  seven  years,  and  in  Jerusalem  three  and  thirty  years. 
And  he  died  in  a  good  old  age,  full  of  days,  and  riches  and  glory.  And  Solo- 
mon his  son  reigned  in  his  stead."  (He  died  then  at  the  age  of  seventy  years, 
having  ascended  to  the  throne  at  the  age  of  thirty  and  reigned  during  forty 
years.)  (Par.  xxii.  7-13;  xxiii.  I,  2;  xxviii.  2,  8,  9;  xxix.  1-3,  5,  9-11,  i*  15, 
17,  26-28'). 

D.  Commentary. — i.  Attributes  of  God.  (a)  His  omniscience. 
"For  the  Lord  searcheth  all  hearts,  and  understandeth  all  the 
thoughts  of  minds  "  (Par.  xxviii.  9).  God  knows  all  things,  even  the 
most  secret  thoughts.  What  is  this  attribute  of  God?  What  do 
you  mean  by  saying  "God  is  omniscient"?  (b)  His  holiness. 
David  could  not  build  a  house  for  God,  because  he  was  a  man  of 
blood,  that  is  a  warrior,  slaying  many  in  battle,  and  especially  owing 
to  his  sinfulness  in  causing  Urias  to  be  slain.  This  being  displeasing 
in  the  sight  of  God  He  would  not  accept  a  house  from  his  hands. 
Which  is  that  attribute  of  God  by  which  He  loves  and  wills  only 
what  is  good,  and  hates  all  that  is  evil  ?  What  do  you  mean  by  say- 
ing "God  is  holy"?  (c)  His  justice.  David  said  to  his  son:  "If 
thou  seek  him  thou  shalt  find  him:  but  if  thou  forsake  him,  he 
will  cast  thee  off  for  ever"  (xxviii.  9).  What  is  that  attribute  of 
God  by  which  He  rewards  the  good  and  punishes  the  wicked  ?  What 
do  you  mean  by  saying  "  God  is  just  "?  2.  Review  of  David's  Life. 
According  to  God's  providence  tasks  of  especial  importance  were 
given  to  David,  (a)  He  was  to  secure  for  the  Israelites  their  pos- 
session of  the  Promised  Land.  This  he  achieved  through  his  many 
and  victorious  battles  by  which  all  his  enemies  were  overcome,  (b) 
He  was  to  establish  the  unity  and  concord  of  the  twelve  tribes.  This 
he  did  by  regulating  the  divine  service,  as  well  as  by  the  wisdom  and 
justice  of  his  laws.  He  was  an  exceptionally  important  instrument 
in  the  land  of  divine  Providence.  That  he  so  well  fulfilled  all  the 
tasks  set  for  him,  making  of  his  life's  work  one  great  success,  was 
due  to  his  eminent  virtues,  among  which  his  humility,  his  confidence 
in  God,  his  piety,  his  zeal  for  God's  honor,  his  love  for  his  neighbor 
and  for  his  enemy,  his  justice  and  generosity,  take  the  foremost  rank. 
3.  David  a  Figure  of  the  Messias.  David  was  born  in  Bethlehem; 
Our  Lord  was  born  in  Bethlehem.  David  was  a  shepherd,  and,  armed 
only  with  a  sling  and  shepherd's  crook,  slew  the  giant  Goliath ;  Our 
Lord,  the  divine  shepherd,  with  only  His  cross  vanquished  the  devil. 
David  in  return  for  the  love  and  benefits  he  had  showered  upon  Saul 
received  only  his  ingratitude,  hatred  and  enmity;  our  divine  Lord, 


SOLOMON'S  PRAYER  AND  WISE  DECISION.  139 

for  His  infinite  love  and  countless  blessings,  received  the  blackest 
ingratitude  of  mankind.  David  sinned,  and  to  atone  for  his  sins 
was  obliged  to  go  out  of  Jerusalem ;  Our  Lord,  though  innocence 
itself,  to  atone  for  the  sins  of  the  world,  was  conducted  out  of 
Jerusalem.  David  crossed  the  torrent  Cedron,  weeping;  Our  Lord 
penetrated  with  grief  crossed  the  same  Cedron.  David  went  up  to 
Mount  Olivet ;  Our  Lord  also  ascended  Mount  Olivet  on  the  eve  of 
His  bitter  suffering  and  death  on  the  cross.  David  was  accompanied 
by  a  small  number  of  faithful  servants ;  Our  Lord  was  followed  by 
His  holy  Mother,  St.  John  and  a  small  number  of  pious  souls.  David 
in  his  affliction  was  insulted  by  Semei,  whom  he  forbade  his  followers 
to  injure;  Our  Lord,  on  the  cross,  was  insulted  by  the  Jews,  for 
whom  He  prayed.  David  returned  in  triumph  and  received  the 
homage  of  his  subjects;  Our  Lord  rose  in  triumph  from  the  tomb 
and  received  the  homage  of  the  whole  world. 

E.  Moral  Application. — One  of  the  beautiful  exhortations  of 
David  to  his  son  Solomon,  "  Know  the  God  of  thy  father,  and  serve 
him  with  a  perfect  heart  and  a  willing  mind,"  applies  also  to  you. 
The  very  first  lesson  taught  to  you  in  the  Catechism  is  that  you  must 
know  God,  love  Him  and  serve  Him.  Observe  most  faithfully  the 
commandments  of  God  in  every  detail.  Fulfill  willingly,  gladly,  all 
that  God  asks  of  you,  and  you,  too,  will  gain  eternal  happiness  and 
see  God  face  to  face. 


LXII. — SOLOMON'S  PRAYER  AND  WISE  DECISION. 

A.  Preparation. — Solomon  now  reigned  as  king  over  Israel  and  God  was 
with  him.     Shortly  after  the  beginning  of  his  reign  God  appeared  to  him  by 
night  and  asked  of  him  what  gift  he  desired.     Solomon  begged  for  the  gifts 
of  wisdom  and  knowledge,  which  were  bestowed  upon  him. 

B.  Narration. — (a)  Solomon's  prayer  for  wisdom  and  the  grant- 
ing of  the  same,     (b)  The  dispute  between  the  two  women,     (c) 
Solomon's  wise  judgment. 

C.  Explanation. — (a)  "And  the  Lord  appeared  to  Solomon  in  a  dream  by 
night,  saying:    Ask  what  thou  wilt  that  I  should  give  thee.     And  Solomon 
said:    Thou  hast  shewn  great  mercy  to  thy  servant  David,  my  father,  even 
as  he  walked  before  thee  in  truth  and  justice,  and  an  upright  heart  with  thee: 
and  thou  hast  kept  thy  great  mercy  for  him,  and  hast  given  him  a  son  to  sit 
on  his  throne  as  it  is  this  day.     (Although  anointed  king  during  his  father's 


i4o  TEACHER'S  HANDBOOK   TO   BIBLE   HISTORY. 

lifetime,  Solomon  reigned  only  after  David's  death.)  And  now,  O  Lord 
God,  thou  hast  made  thy  servant  king  instead  of  David  my  father:  and  I 
am  but  a  child  and  know  not  how  to  go  out  and  come  in.  (By  these  words 
Solomon  shows  his  humility.  He  was  now  twenty  years  of  age.)  And  thy 
servant  is  in  the  midst  of  the  people  which  thou  hast  chosen,  an  immense 
people,  which  cannot  be  numbered  nor  counted  for  multitude.  Give  therefore 
to  thy  servant  an  understanding  heart,  to  judge  thy  people,  and  discern 
between  good  and  evil.  For  who  shall  be  able  to  judge  this  people,  thy  people 
which  is  so  numerous  ?  And  the  word  was  pleasing  to  the  Lord  that  Solomon 
had  asked  such  a  thing.  And  the  Lord  said  to  Solomon :  Because  thou  hast 
asked  this  thing,  and  hast  not  asked  for  thyself  long  life  or  riches,  nor  the 
lives  of  thy  enemies,  but  has  asked  for  thyself  wisdom  to  discern  judgment. 
Behold,  I  have  done  for  thee  according  to  thy  words,  and  have  given  thee  a 
wise  and  understanding  heart,  insomuch  as  there  hath  been  no  one  like  thee 
before  thee,  nor  shall  arise  after  thee.  Yea,  and  the  things  also  which  thou 
didst  not  ask,  I  have  given  thee :  to  wit,  riches  and  glory,  so  that  no  one  hath 
been  like  thee  among  the  kings  in  all  days  heretofore.  And  if  thou  wilt  walk 
in  my  ways,  and  keep  my  precepts,  and  my  commandments,  as  thy  father 
walked,  I  will  lengthen  thy  days.  (6)  Then  there  came  two  women  that  were 
harlots  to  the  king,  and  stood  before  him :  And  one  of  them  said :  I  beseech 
thee,  my  Lord,  I  and  this  woman  dwelt  in  the  house,  and  I  was  delivered  of 
a  child  with  her  in  the  chamber.  And  the  third  day,  after  that  I  was  de- 
livered, she  also  was  delivered,  and  we  were  together,  and  no  other  person 
with  us  in  the  house,  only  we  two.  And  this  woman's  child  died  in  the  night; 
for  in  her  sleep  she  overlaid  him.  And  rising  in  the  dead  time  of  the  night, 
she  took  my  child  from  my  side,  while  I  thy  handmaid  was  asleep,  and  laid 
it  in  her  bosom :  and  laid  her  dead  child  in  my  bosom.  And  the  other  woman 
answered:  it  is  not  so  as  thou  sayest,  but  thy  child  is  dead  and  mine  alive. 
On  the  contrary  she  said:  Thou  liest:  for  my  child  liveth,  and  thy  child  is 
dead.  And  in  this  manner  they  strove  before  the  king,  (c)  Then  said  the 
king:  The  one  saith,  my  child  is  alive,  and  thy  child  is  dead.  And  the 
other  answereth:  Nay  but  thy  child  is  dead,  and  mine  liveth.  The  king 
therefore  said:  Bring  me  a  sword,  and  when  they  had  brought  a  sword 
before  the  king,  divide,  said  he,  the  living  child  in  two,  and  give  half  to  the 
one  and  half  to  the  other.  (Solomon  had  not  the  intention  to  slay  the  child, 
but  gave  this  seemingly  cruel  command  in  order  to  distinguish  the  true 
mother,  knowing  that  she  would  rather  give  her  child  into  the  hands  of  a 
stranger  than  have  it  lose  its  life.)  But  the  woman  whose  child  was  alive 
said  to  the  king  (for  her  bowels  were  moved  upon  her  child),  I  beseech 
thee,  my  lord,  give  her  the  child  alive  and  do  not  kill  it.  But  the  other  said : 
Let  it  be  neither  mine  nor  thine,  but  divide  it.  (By  the  hardness  of  heart 
shown  in  this  utterance  she  proved  that  she  was  not  the  mother  of  the  child.) 
The  king  answered  and  said :  Give  the  living  child  to  this  woman,  and  let  it 
not  be  killed,  for  she  is  the  mother  thereof.  And  all  Israel  heard  the  judg- 
ment which  the  king  had  judged,  and  they  feared  the  king,  seeing  that  the 
wisdom  of  God  was  in  him  to  do  judgment"  (III.  Kings  iii.  5,  14,  16-20, 
22-28). 


CONSTRUCTION  OF  THE  TEMPLE.  141 

D.  Commentary. — i.  Solomon's  Virtues,     (a)  His  humility.   Sol- 
omon, though  king,  called  himself  a  servant  of  the  Lord  and  a 
child  in  His  sight.    What  virtue  did  he  accordingly  possess?    What 
virtues  are  especially  opposed  to  the  seven  capital  sins?    (b)   His 
prudence.    Solomon  did  not  pray  for  wealth  or  glory,  but  asked  God 
to  grant  him  "  an  understanding  heart  " — "  to  discern  between  good 
and  evil/'  that  he  might  always  do  what  was  right  and  pleasing  in 
the  sight  of  God.   His  first  consideration  was  for  the  welfare  of  his 
soul  and  the  souls  of  the  people  entrusted  to  him.    He  wished  to 
obtain  for  himself  and  his  people  peace  in  time  and  happiness  for  all 
eternity.   He  possessed,  therefore,  the  virtue  of  prudence.   To  which 
class  of  virtues  does  prudence  belong?    Which  are  the  four  cardinal 
or  principal  virtues  on  which  all  the  other  moral  virtues  rest  ?*  What 
is  prudence?    2.  Envy.     The  woman  who  in  sleep  had  stifled  her 
child  envied  the  other  woman  her  living  child.    When  do  we  sin  by 
envy?    Among  what  class  of  sin  is  envy  numbered?"  Why  are  they 
called  capital  sins?    Let  us  see  into  what  other  sins  this  woman's 
envy  led  her!    Through  envy  she  was  led  to  steal  the  living  child 
from  her  neighbor    (seventh  commandment)  ;  to  lie  to  the  king 
(eighth  commandment)  ;  and  at  last  to  desire  the  death  of  the  inno- 
cent babe — "divide  it"    (fifth  commandment).     3.    Lying.     The 
woman  who  by  night  had  stolen  the  babe  from  its  mother  declared 
before  the  king  that  it  was  her  own.   She  lied  with  deliberation  and 
intent,  in  order  to  deceive  the  king  and  obtain  his  consent  to  keep 
the  child.    What  is  a  lie? 

E.  Moral  Application. — Learn  from  Solomon  Christian  prudence ! 
Beg  God,  above  all  else,  for  spiritual  gifts — piety,  fear  of  the  Lord, 
purity  of  the  heart !  Earthly  possessions,  such  as  honor,  riches,  even 
life  itself,  pass  with  time — the  spiritual  remain  for  life  eternal !    "  Lay 
not  up  to  yourselves  treasures  on  earth:  where  the  rust,  and  moth 
consume,  and  where  thieves  break  through  and  steal.   But  lay  up  to 
yourselves  treasures  in  heaven :  where  neither  the  rust  nor  moth 
doth  consume,  and  where  thieves  do  not  break  through,  nor  steal. 
For  where  thy  treasure  is,  there  is  thy  heart  also  "  (Matt.  vi.  19-21). 


LXIII. — CONSTRUCTION  AND  DEDICATION  OF  THE  TEMPLE. 

A.    Preparation. — David  had  entrusted  to  Solomon  much  gold  and  silver 
with  which  to  build  a  temple  for  God. 

CO  see  page  34.  (a)  59. 


i42  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

B.— Narration.— (a)  Building  of  the  Temple,     (b)  The  dedica- 
tion of  the  Temple,     (c)  Solomon's  prayer  and  its  fulfillment. 

C.  Explanation.— (a)  "And  Hiram,  king  of  Tyre,  sent  his  servants  to  Solo- 
mon :  for  he  heard  that  they  had  anointed  him  king  in  the  place  of  his  father : 
for  Hiram  had  always  been  David's  friend.  And  Solomon  sent  to  Hiram, 
saying:  Thou  knowest  the  will  of  David  my  father,  and  that  he  could  not 
build  a  house  to  the  name  of  the  Lord  his  God.  Wherefore  I  purpose  to 
build  a  temple  to  the  name  of  the  Lord  my  God,  as  the  Lord  spoke  to  David 
my  father,  saying:  Thy  son,  whom  I  will  set  upon  the  throne  in  thy  place, 
he  shall  build  a  house  to  my  name.  Give  orders  therefore  that  thy  servants 
cut  me  down  cedar  trees  out  of  Libanus,  and  let  my  servants  be  with  thy 
servants:  and  I  will  give  thee  the  hire  of  thy  servants  whatever  thou  wilt 
ask,  for  thou  knowest  how  there  is  not  among  my  people  a  man  that  has  skill 
to  hew  wood  like  to  the  Sidonians.  And  Hiram  sent  to  Solomon  saying:  I 
have  heard  all  thou  hast  desired  of  me :  and  I  will  do  all  thy  desire  concern- 
ing cedar  trees,  and  fir  trees.  My  servants  shall  bring  them  down  from 
Libanus  (see  map)  ;  the  wood  from  these  cedars  and  firs  was  chosen  for  its 
sweet  odor  and  durability  and  hewn  by  the  most  skilled  workmen,  and  the 
most  costly  stones  were  quarried  in  the  mountains  and  hewn  by  the  masons) 
to  the  sea :  and  I  will  put  them  together  in  floats  in  the  sea,  and  convey  them 
to  the  place  which  thou  shalt  signify  to  me;  and  will  land  them  there,  and 
thou  shalt  receive  them :  and  thou  shalt  allow  me  necessaries  to  furnish  food 
for  my  household.  And  king  Solomon  chose  workmen  out  of  all  Israel,  and 
the  levy  was  of  thirty  thousand  men.  And  he  sent  them  to  Libanus,  ten  thou- 
sand every  month  by  turns,  so  that  two  months  they  were  at  home.  And  Solo- 
mon had  seventy  thousand  to  carry  burdens,  and  eighty  thousand  to  hew 
stones.  Besides  the  overseers  who  were  over  every  work,  in  number 
three  thousand  and  three  hundred  that  ruled  over  the  people,  and  them  that 
did  the  work.  And  the  king  commanded,  that  they  should  bring  great  stones, 
costly  stones,  for  the  foundation  of  the  temple  and  should  square  them :  And 
the  masons  of  Solomon  and  the  masons  of  Hiram  hewed  them:  and  the 
Giblians  prepared  timber  and  stones  to  build  the  house.  (All  the  parts  were 
so  prepared  that  they  exactly  fitted  together,  "  so  that  there  was  neither  ham- 
mer nor  axe  nor  any  tool  of  iron  heard  in  the  house  when  it  was  building." 
The  fitted  parts  were  conveyed  from  Libanus  to  Moria  [see  map],  where  the 
temple  was  built  The  mountain  of  Moria  lies  in  a  northeasterly  direction 
from  Mount  Sion  and  it  was  here  that  Abraham  was  to  sacrifice  Isaac.) 
And  Solomon  began  to  build  the  house  of  the  Lord  in  Jerusalem,  in  mount 
Moria,  which  had  been  shewn  to  David  his  father,  in  the  place  which  David 
had  prepared  in  the  threshing  floor  of  Oman  the  Jebusite.  And  the  house, 
which  king  Solomon  built  to  the  Lord,  was  threescore  cubits  in  length, 
and  twenty  cubits  in  breadth,  and  thirty  cubits  in  height.  And  there  was  a 
porch  before  the  temple  of  twenty  cubits  in  length  according  to  the  measure 
of  the  breadth  of  the  temple :  and  it  was  ten  cubits  in  breadth  before  the  face 
of  the  temple.  And  he  made  in  the  temple  oblique  windows.  And  upon  the 
wall  of  the  temple  he  built  floors  round  about,  in  the  walls  of  the  house 
round  about  the  temple  and  the  oracle,  and  he  made  sides  round  about, 


CONSTRUCTION  OF  THE  TEMPLE.  143 

(Chambers  or  cells  adjoining  to  the  Temple,  for  the  use  of  the  Temple  and 
of  the  priests,  so  contrived  as  to  be  between  the  inward  and  outward  wall  of 
the  Temple,  in  three  stories  one  above  another.  The  inner  temple  or  holy  of 
holies,  where  God  gave  his  oracles.)  And  the  house,  when  it  was  in  building, 
was  built  of  stones  hewed  and  made  ready :  so  that  there  was  neither  hammer 
nor  axe  nor  any  tool  of  iron  heard  in  the  house  when  it  was  in  building. 
So  he  built  the  house,  and  finished  it  and  he  covered  the  house  with  roofs  of 
cedar.  And  he  made  the  oracle  in  the  midst  of  the  house,  in  the  inner  part, 
to  set  there  the  ark  of  the  covenant  of  the  Lord.  And  the  house  before 
the  oracle  he  overlaid  with  most  pure  gold,  and  fastened  on  the  plates  with 
nails  of  gold.  And  there  was  nothing  in  the  temple  that  was  not  covered 
with  gold:  the  whole  altar  of  the  oracle  he  covered  also  with  gold.  (b)  And 
the  priests  brought  in  the  ark  of  the  covenant  of  the  Lord  into  its  place,  that 
is  to  the  oracle  of  the  temple,  into  the  holy  of  holies  under  the  wings  of  the 
cherubims.  Nor  could  the  priests  stand  and  minister  by  reason  of  the  cloud. 
For  the  glory  of  the  Lorfl  had  filled  the  house  of  God.  Then  Solomon  said : 
The  Lord  promised  that  he  would  dwell  in  a  cloud.  But  I  have  built  a 
house  to  his  name,  that  he  might  dwell  there  forever,  (c)  Blessed  be  the 
Lord  the  God  of  Israel  who  hath  accomplished  indeed  that  which  he  spoke 
to  David  my  father.  He  said:  O  Lord  God  of  Israel,  there  is  no  God  like 
thee  in  heaven  nor  in  earth:  who  keepest  covenant  and  mercy  with  thy 
servants  that  walk  before  thee  with  all  their  hearts.  And  now,  Lord  God 
of  Israel,  let  thy  word  be  established  which  thou  hast  spoken  to  thy  servant 
David.  Is  it  credible  then  that  God  should  dwell  with  men  on  earth?  If 
heaven  and  the  heaven  of  heavens  do  not  contain  thee,  how  much  less  this 
house  which  I  have  built?  But  to  this  end  only  is  it  made,  that  thou  mayst 
regard  the  prayer  of  thy  servant  and  his  supplication,  O  Lord  my  God:  and 
mayst  hear  the  prayers  which  thy  servant  poureth  out  before  thee.  And 
when  Solomon  had  made  an  end  of  his  prayer,  fire  came  down  from  heaven 
and  consumed  the  holocausts  and  the  victims:  and  the  majesty  of  the  Lord 
filled  the  house.  And  the  Lord  appeared  to  him  by  night  and  said:  I  have 
heard  thy  prayer  and  I  have  chosen  this  place  for  myself  for  a  house  of 
sacrifice"  (III.  Kings  v.  1-3,  5,  6,  8,  9,  13-18;  II.  Par.  iii.  i;  III.  Kings  vi. 
2-5,  7,  9,  19,  21,  22;  II.  Par.  v.  7,  14;  vi.  I,  4,  14,  17-19;  vii.  I,  12). 

D.  Commentary. — i.  God's  Being  and  Attributes,  (a)  God  is  in- 
finitely perfect.  Solomon  said :  "  There  is  no  God  like  thee  in  heaven 
nor  in  earth."  "  Heaven  and  the  heaven  of  heavens  do  not  contain 
thee."  God  can  not  be  likened  to  any  being,  He  surpasses  all ;  no 
space  can  bound  Him,  He  fulfills  all  things.  He  is  an  infinitely  per- 
fect spirit.  Who  is  God  ?  Why  do  you  say  that  God  is  infinitely  per- 
fect? (b)  God's  goodness  and  mercy.  The  singers  lifted  up  their 
voices,  saying :  "  Give  glory  to  the  Lord  for  he  is  good,  for  his  mercy 
endureth  forever."  What  do  you  mean  by  saying  "  God  is  good  "  ? 
What  do  you  mean  by  saying  "  God  is  merciful  "  ?  2.  Exterior 
Worship.  How  do  we  honor  God  exteriorly  ?  The  Israelites  in  sol- 


i44  TEACHER'S  HANDBOOK   TO   BIBLE  HISTORY. 

emn  procession  carried  the  ark  of  the  covenant  into  the  Temple; 
Solomon  fell  upon  his  knees  and  lifted  up  his  hands  toward  heaven 
in  prayer;  and  all  the  Israelites  fell  upon  their  knees  and  prayed. 
How  many  kinds  of  honor  do  we  owe  to  God?  3.  The  Sanctity  of 
the  Temple.  The  Lord  sanctified  the  Temple.  "  For  the  glory  of 
the  Lord  had  filled  the  house  of  God."  His  eyes  were  to  be  opened 
upon  the  house  by  night  and  by  day,  and  to  all  who  prayed  there 
He  would  listen. 

E.  Moral  Application. — If  the  Temple  of  Solomon  was  so  holy 
how  much  more  holy  is  our  house  of  God — the  Catholic  church. 
Therein  is  present  Our  Lord  and  Saviour  Christ  Jesus,  true  God  and 
true  man ;  daily  He  offers  Himself  for  us  to  His  heavenly  Father  in 
the  Holy  Sacrifice  of  the  Mass.  Be  ever  reverent  in  your  behavior 
when  you  have  the  happiness  to  be  in  His  presence  in  His  house. 
Never  fail  to  kneel  in  adoration  before  the  Divine  Prisoner  in  the 
Tabernacle  of  the  Altar. 

LXIV. — SOLOMON'S  WISDOM,  RICHES  AND  GLORY.     His  DEATH. 

A.  Preparation. — Solomon   asked  but   wisdom   and   God  bestowed   also 
riches  and  glory  upon  him,  so  that  there  had  never  been  a  king  like  unto  him 
in  all  the  days  before.  Despite  his  happiness  and  the  admiration  he  received 
from  all  mankind,  his  end  was  sad. 

B.  Narration. — (a)  Solomon's  riches  and  glory,     (b)  His  wis- 
dom,    (c)  His  sad  ending. 

C.  Explanation. — (a)  "And  Solomon  built  his  own  house  in  thirteen  years 
and  brought  it  to  perfection.    And  the  foundations  were  of  costly  stones,  great 
stones  of  ten  cubits  or  eight  cubits.     And  the  weight  of  the  gold  that  was 
brought  to  Solomon  every  year,  was  six  hundred  and  sixty-six  talents  of  gold. 
Besides  that  which  the  men  brought  him  that  were  over  the  tributes,  and  the 
merchants,  and  they  that  sold  by  retail,  and  all  the  kings  of  Arabia,  and  the 
governors  of  the  country.    King  Solomon  also  made  a  great  throne  of  ivory : 
and  overlaid  it  with  the  finest  gold.  It  had  six  steps :  and  the  top  of  the  throne 
was  round  behind ;  and  there  were  two  hands  on  either  side  holding  the  seat : 
and  two  lions  stood,  one  at  each  hand.   And  twelve  little  lions  stood  upon  the 
six  steps  on  the  one  side  and  on  the  other :  there  was  no  such  work  made  in 
any  kingdom.  Moreover  all  the  vessels  out  of  which  king  Solomon  drank  were 
of  gold:  and  all  the  furniture  of  the  house  of  the  forest  of  Libanus  was  of 
most  pure  gold;  there  was  no  silver,  nor  was  any  account  made  of  it  in  the 
days  of  Solomon.     (&)  And  king  Solomon  exceeded  all  the  kings  of  the  earth 
in  riches  and  wisdom.     And  all  the  earth  desired  to  see  Solomon's  face,  to 
hear  his  wisdom,  which  God  had  given  his  heart.    And  the  rest  of  the  words 


SOLOMON'S  WISDOM,  RICHES,  GLORY.   HIS  DEATH.       145 

of  Solomon  and  all  that  he  did,  and  his  wisdom  behold  they  are  all  written 
in  the  book  of  the  words,  of  the  days  of  Solomon.  (Being  inspired  by  the 
Holy  Ghost  Solomon's  words  belong  to  the  Holy  Scriptures.  In  "  The  Book 
of  Proverbs "  he  directs  men  to  wisdom  and  virtue ;  in  "  Ecclesiastes,"  or 
"  The  Preacher,"  Solomon  setteth  forth  the  vanity  of  the  things  of  this  world : 
to  withdraw  the  hearts  and  affections  of  men  from  such  empty  toys;  and 
in  the  "  Canticle  of  Canticles  "  he  glorifies  the  infinite  love  of  God.)  (c)  And 
when  he  was  now  old,  his  heart  was  turned  away  by  women  to  follow  strange 
gods :  and  his  heart  was  not  perfect  with  the  Lord  his  God,  as  was  the  heart 
of  David  his  father.  And  Solomon  did  that  which  was  not  pleasing  before 
the  Lord,  and  did  not  fully  follow  the  Lord,  as  David  his  father.  Then 
Solomon  built  a  temple  for  Chamos  the  idol  of  Moab,  on  the  hill  that  is 
over  against  Jerusalem,  and  for  Moloch  the  idol  of  the  children  of  Ammon. 
(He  built  the  temples  not  because  he  believed  in  these  strange  gods,  but  for 
love  of  his  pagan  wives.  In  this  manner  he  spread  idolatry  in  his  kingdom, 
making  himself  guilty  of  serious  sin.)  And  he  did  in  this  manner  for  all 
his  wives  that  were  strangers,  who  burnt  incense,  and  offered  sacrifice  to 
their  gods.  And  the  Lord  was  angry  with  Solomon,  because  his  mind  was 
turned  away  from  the  Lord  the  God  of  Israel,  who  had  appeared  to  him 
twice.  The  Lord  therefore  said  to  Solomon:  because  thou  hast  done  this 
and  hast  not  kept  my  covenant,  and  my  precepts  which  I  have  commanded 
thee,  I  will  divide  and  rend  thy  kingdom  and  will  give  it  to  thy  servant. 
Nevertheless  in  thy  days  I  will  not  do  it,  for  David  thy  father's  sake:  but 
I  will  rend  it  out  of  the  hand  of  thy  son.  Neither  will  I  take  away  the  whole 
kingdom,  but  I  will  give  one  tribe  to  thy  son,  for  the  sake  of  David  my 
servant,  and  Jerusalem  which  I  have  chosen.  And  the  days  that  Solomon 
reigned  in  Jerusalem  over  all  Israel,  were  forty  years.  And  Solomon  slept 
with  his  fathers,  and  was  buried  in  the  city  of  David  his  father,  and  Roboam 
his  son  reigned  in  his  stead"  (III.  Kings  vii.  I,  10;  x.  14,  15,  18-21,  23,  24; 
xi.  i,  4,  6-9,  11-13,  42,  43)- 

D.  Commentary. — i.  Solomon's  Sins.  It  is  indeed  sad  that  a 
king  so  endowed  with  the  grace  of  God  should  have  ended  his  years 
in  so  inglorious  a  manner.  In  consequence  of  his  great  riches  and 
glory  he  failed  to  have  recourse  to  God  in  prayer  and  became  (a) 
indifferent  in  faith.  How  do  we  sin  against  faith?1  (First  com- 
mandment.) Because  Solomon  became  indifferent  in  matters  of 
faith  (regarding  God  and  His  commandments),  he  took  to  himself 
pagan  wives,  which  was  forbidden  by  God,  and  for  love  of  them 
built  pagan  temples.  In  doing  this  he  was  an  accessory  in  the  sin 
of  idolatry,  that  is,  was  guilty  (b)  of  one  of  the  nine  ways  of  being 
accessory  to  another's  sin.  Which  are  these  nine  ways?  Thereby 
he  gave  also  (c)  scandal  to  his  subjects.  When  do  we  injure  our 
neighbor  spiritually  ?  When  do  we  scandalize  our  neighbor  ?  2.  The 
Danger  of  Riches.  The  depth  of  Solomon's  fall  into  sin  is  a  warn- 
ing of  the  danger  that  lies  in  great  wealth.  Wealth  and  good 

(i)  321.          (2)  see  page  35 


146  TEACHER'S  HANDBOOK   TO  BIBLE  HISTORY. 

fortune  drew  Solomon  more  and  more  away  from  Our  Lord,  until 
at  last  he  quite  forgot  his  God  and  became  a  great  sinner.  People 
possessed  of  great  wealth  and  earthly  happiness  easily  forget  God 
and  their  duty  toward  Him,  and  finally  lose  eternal  happiness. 
Therefore  Christ  says :  "  For  it  is  easier  for  a  camel  to  pass  through 
the  eye  of  a  needle  than  for  a  rich  man  to  enter  into  the  kingdom 
of  God"  (Luke  xviii.  25).  "For  where  thy  treasure  is  there  is 
thy  heart  also"  (Matt.  vi.  21).  If  we  possess  earthly  treasures 
and  use  them  in  such  a  manner  as  through  them  to  obtain  heavenly 
treasures  then  our  love  for  them  is  supernatural,  therefore  meri- 
torious. 3.  God's  Justice.  Because  Solomon  broke  God's  command- 
ments he  was  punished  by  God.  "  Because  thou  hast  done  this,  I 
will  divide  and  rend  thy  kingdom  and  will  give  it  to  thy  servant." 
What  is  this  attribute  of  God?  What  do  you  mean  by  saying  "  God 
is  just "  ?  4.  Solomon  a  Figure  of  Christ.  Both  Christ  and  Solo- 
mon were  princes  of  peace  and  full  of  wisdom.  Solomon  built  a 
magnificent  temple  to  the  true  God ;  Our  Saviour  changes  the  world, 
which  was  a  vast  temple  of  idols,  into  a  temple  of  the  true  God. 
On  the  report  of  the  wisdom  of  Solomon  the  queen  of  Saba  leaves 
her  kingdom  and  is  filled  with  admiration ;  at  the  name  of  Our  Lord 
kings,  queens,  whole  nations  of  idolaters,  quit  the  worship  of  idols 
and  admire  the  wisdom  of  the  Christian  law.  The  queen  of  Saba 
offered  rich  presents  to  Solomon,  the  three  kings  of  the  East  brought 
rich  presents  to  Jesus  the  Infant  King. 

E.  Moral  Application. — The  cause  of  Solomon's  fall  was  his 
neglect  of  prayer;  if  you  do  not  wish  also  to  fall  into  serious  sin 
then  pray  daily  with  fervor  and  attention.  "  Watch  and  pray  that 
you  fall  not  into  temptation."  St.  Paul  says,  "  Pray  without  ceasing  " 
(I.  Thess.  v.  17).  Pray  therefore  often  and  with  devotion  both  at 
church  and  at  home  and  in  your  daily  journeyings.  Pray  in  peace, 
pray  in  stress,  pray  in  joy,  pray  in  sorrow,  pray  in  sickness,  pray 
in  health,  pray  in  danger,  pray  in  temptations.  Pray  at  all  times, 
pray  with  perseverance.  "  Ask,  and  it  shall  be  given  you ;  seek,  and 
you  shall  find ;  knock  and  it  shall  be  opened  to  you  "  (Luke  xi.  9). 

REVIEW  OF  THE  TIMES  OF  THE  KINGS  OF  THE 
UNDIVIDED  KINGDOM. 

i.  Brief  account  of  the  events  of  this  period.  2.  Further  develop- 
ments regarding  the  prophecies  of  the  Messias.  3.  Figures  of  the 


SENDING  OP  PROPHETS.    DIVISION  OP  KINGDOM.      147 

Messias.  4.  Review  of  geographical  questions.  Where  situated  and 
when  named:  (a)  Bethlehem?  (b)  The  desert  of  Judea ?  (c)  Mount 
Gilboa?  (d)  Mount  Sion?  (e)  The  brook  of  Cedron?  (f)  The 
woods  of  Ephraim?  (g)  Mount  Moria?  (h)  Libanus? 


LXV. — THE  SENDING  OF  THE  PROPHETS.     DIVISION  OF  THE 
KINGDOM  (975  B.  C.). 

A.  Preparation.— After  the  death  of  Solomon  the  word  of  God  regarding 
the  division  of  the  kingdom  came  to  pass.    The  Israelites  again  cause  sorrow 
to  God  by  their  numerous  sins  and  Our  Lord  sent  among  them  holy  men  to 
preach  penance  and  announce  future  events.    These  men  were  called  prophets. 

B.  Narration. — (a)  Roboam's  counselors,     (b)  The  falling  off 
of  the  ten  tribes,     (c)  Setting  up  of  idolatry  in  the  kingdom  of 
Israel,    (d)  The  prophets. 

C.  Explanation. — (a)  "And  Roboam  went  to  Sichem :  for  thither  were  all 
Israel  come  together  to  make  him  king  (members  of  all  the  tribes).     And 
they  sent  and  called  him,  and  Jeroboam  came  and  all  the  multitude  of  Israel, 
and  they  spoke  to  Roboam,  saying :   Thy  father  laid  a  grievous  yoke  upon  us : 
now  therefore  do  thou  take  off  a  little  of  the  grievous  service  of  thy  father, 
and  of  his  most  heavy  yoke,  which  he  put  upon  us  and  we  will  serve  thee. 
King  Roboam  took  counsel  with  the  old  men,  that  stood  before  Solomon  his 
father  while  he  yet  lived,  and  he  said  what  counsel  do  you  give  me,  that  I  may 
answer  this  people?     They  said  to  him:    If  thou  wilt  yield  to  this  people 
to-day,  and  condescend  to  them,  and  grant  their  petition  and  wilt  speak 
gentle  words  to  them,  they  will  be  thy  servants  always.     But  he  left  the 
counsel  of  the  old  men,  which  they  had  given  him,  and  consulted  with  the 
young  men,  that  had  been  brought  up  with  him,  and  stood  before  him.    And 
he  said  to  them:   What  counsel  do  you  give  me?    And  the  young  men  who 
had  been  brought  up  with  him  said:    Thus  shalt  thou  speak  to  this  people 
who  have  spoken  to  thee,  saying:   Thy  father  made  our  yoke  heavy,  do  thou 
ease  us.    Thou  shalt  say  to  them:    My  little  finger  is  thicker  than  the  back 
of  my  father.    And  now  my  father  put  a  heavy  yoke  upon  you,  but  I  will  add 
to  your  yoke :  my  father  beat  you  with  whips,  but  I  will  beat  you  with  scor- 
pions,    (b)   And  the  king  answered  the  people  roughly,  leaving  the  counsel 
of  the  old  men,  which  they  had  given  him,  and  he  spoke  to  them  according 
to  the  counsel  of  the  young  men.    Then  the  people  seeing  that  the  king  would 
not  hearken  to  them,   answered   him,   saying:     What   portion   have   we  in 
David?  or  what  inheritance  in  the  son  of  Isai?     Go  home  to  thy  dwellings 
O  Israel,  now  David  look  to  thy  own  house.     So  Israel  departed  to  their 
dwellings.        (The    kingdom    of    Israel    embraced    the   northern   portion   of 
the    Promised   Land;    the   kingdom    of   Juda   the    southern    portion.)      But 


148  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

as  for  all  the  children  of  Israel  that  dwelt  in  the  cities  of  Juda,  Roboam 
reigned  over  them.  And  Israel  revolted  from  the  house  of  David  unto  this 
day.  And  it  came  to  pass  when  all  Israel  heard  that  Jeroboam  was  come 
again  that  they  gathered  an  assembly,  and  sent  and  called  him,  and  made  him 
king  over  all  Israel,  and  there  was  none  that  followed  the  house  of  David  but 
the  tribe  of  Juda  only,  (c)  And  Jeroboam  said  in  his  heart:  now  shall  the 
kingdom  return  to  the  house  of  David.  If  this  people  go  up  to  offer  sacrifices 
in  the  house  of  the  Lord  at  Jerusalem :  and  the  heart  of  this  people  will  turn 
to  their  lord  Roboam,  the  king  of  Juda,  and  they  will  kill  me  and  return  to 
him.  And  finding  out  a  device  he  made  two  golden  calves,  and  said  to  them: 
Go  ye  up  no  more  to  Jerusalem :  Behold  thy  gods,  O  Israel,  who  brought 
thee  out  of  the  land  of  Egypt...  (It  is  likely,  by  making  his  gods  in  this  form, 
he  mimicked  the  Egyptians,  among  whom  he  had  sojourned,  who  worshipped 
their  Apis  and  their  Osiris  under  the  form  of  a  bullock.)  And  he  set  the  one 
in  Bethel  and  the  other  in  Dan.  (Bethel  was  a  city  of  the  tribe  of  Ephraim 
in  the  southern  part  of  the  dominions  of  Jeroboam,  about  six  leagues  from 
Jerusalem;  Dan  was  in  the  extremity  of  his  dominion,  to  the  north  in  the 
confines  of  Syria.)  And  this  thing  became  an  occasion  of  sin:  for  the  people 
went  to  adore  the  calf  as  far  as  Dan.  (d)  And  behold  there  came  a  man  of 
God  out  of  Juda,  by  the  word  of  the  Lord  to  Bethel.  (God  sent  the  prophets, 
that  through  their  words  and  miracles  the  people  might  be  brought  to  a 
knowledge  of  the  evil  they  were  committing  and  by  repentance  return  to  the 
one  true  God,)  (III.  Kings  xii.  I,  3,  4,  6-u,  13,  16,  17,  19,  20,  26-29;  xiii.  i). 

D.  Commentary. — i.  Roboam' s  Evil  Counselor.  The  young 
men  of  whom  Roboam  sought  counsel  advised  him  to  yet  more 
severely  oppress  his  people.  They  gave  evil  counsel ;  counseled  him 
to  commit  sin.  Oppression  of  the  poor  is  one  of  the  sins  that  cries 
to  heaven  for  vengeance.  Which  are  the  four  sins  that  cry  to  heaven 
for  vengeance?  In  giving  evil  counsel  these  young  men  were  ac- 
cessories to  Roboam's  sin.  How  many  ways  are  there  of  being  ac- 
cessory to  another's  sin?1  2.  Revolt  against  Lawful  Authority. 
Roboam  was  the  lawful  king  over  Israel.  When  the  ten  tribes  fell 
away  from  him  and  chose  their  own  king  they  revolted  against 
lawful  authority  and  sinned  against  the  fourth  commandment.  What 
does  God  command  by  this  fourth  commandment?2  How  do  we  sin 
against  our  spiritual  and  temporal  superiors?  3.  Scandal.  In 
causing  his  people  to  commit  idolatry  Jeroboam  was  guilty  of  the 
sin  of  scandal.  That  is,  he  intentionally  led  his  subjects  into  sin, 
injuring  them  spiritually.  When  do  we  injure  our  neighbor  spir- 
itually? When  do  we  scandalize  our  neighbor?  4.  Attributes  of 
God.  (a)  His  faithfulness.  God  had  made  known  to  Solomon 
that  his  kingdom  would  be  given  to  one  of  his  servants,  only  a  por- 
tion being  reserved  for  his  son.  This  came  to  pass.  God  had  kept 

(i)  see  page  35.  (2)  362. 


THE  PROPHET  ELIAS.  149 

His  promise.  What  is  this  attribute  of  God?  What  do  you  mean 
by  saying  "God  is  faithful"?  (b)  His  goodness  and  mercy. 
Although  the  people  again  forsook  God  and  worshipped  idols  He 
did  not  forsake  them,  but  in  His  divine  love  sent  prophets  among 
them.  What  is  this  attribute  of  God  ?  What  do  you  mean  by  saying 
"God  is  good"?  The  prophets  were  to  awaken  the  people  to  a 
sense  of  their  wrong  and  bring  them  back,  in  the  spirit  of  penance, 
to  the  feet  of  God.  What  is  this  attribute  of  God?  What  do  you 
mean  by  saying  "  God  is  merciful  "?  (c)  His  infinite  power.  God 
worked  miracles  by  the  hands  of  the  prophets.  Who  only  can  per- 
form miracles  ?  Why  can  God  alone  work  miracles  ?  What  do  you 
mean  by  saying  "  God  is  all-powerful  "  ? 

E.  Moral  Application. — Watch  over  yourselves  that  you  do  not 
sin  against  the  fourth  commandment.  See  that  you  bear  no  ill  will 
toward  your  lawful  superiors,  speak  no  ill  of  them  and  be  prompt 
in  your  obedience.  Remember  the  words  of  Christ :  "  Render  unto 
God  the  things  that  are  God's  and  unto  Caesar  the  things  that  are 
Caesar's."  The  Prophets  of  the  Old  Law:  God  called  up  prophets 
and  sent  them  out  to  bring  the  king  and  his  people  to  repentance. 
These  prophets  were  pious  men  who  exhorted  the  people  to  re- 
pentance and  foretold  the  future  by  the  inspiration  of  God.  God 
gave  to  them  also  the  power  of  working  miracles.  There  are  two 
kinds  of  prophets;  those  who  have  not  written  their  prophecies,  as 
Elias  and  Eliseus,  and  those  who  have  written  them.  Among  the 
latter  some  are  called  the  great  prophets,  because  we  have  a  greater 
number  of  their  writings,  such  as  David,  Isaias,  Jeremias,  Ezechiel, 
and  Daniel ;  others  are  called  the  minor  prophets,  because  we  have 
fewer  of  their  writings :  Joel,  Jonas,  Osee,  Micheas,  Aggeus,  Zach- 
arias,  Malachias,  etc. 


LXVL— THE  PROPHET  ELIAS. 

A.  Preparation. — The  godless  king  Joroboam  had  been  succeeded  by 
six  different  kings,  each  reigning  for  a  period  over  Israel.  During  the 
reign  of  the  last  of  these,  Achab  by  name,  whose  ungodliness  was  in  excess  of 
that  of  any  of  the  others,  the  prophet  Elias  was  sent  by  God  to  redeem  him 
and  his  people. 

B.    Narration. — (a)  Elias  by  the  torrent  of  Carith.     (b)  Elias 
at  Sarephta. 


1 50  TEACHER'S  HANDBOOK   TO  BIBLE  HISTORY. 

C.  Explanation. —  (a)  "And  Achab  the  son  of  Amri  reigned  over  Israel  in 
Samaria  two  and  twenty  years  (919-897  B.  c.).    And  Achab  the  son  of  Amri 
did  evil  in  the  sight  of  the  Lord  above  all  that  were  before  him.    Nor  was 
it  enough  for  him  to  walk  in  the  sins  of  Jeroboam  the  son  of  Nabat :  but  he 
also  took  to  wife  Jezabel,  daughter  of  Ethbaal,  king  of  the  Sidonians.    And 
he  went  and  served  Baal  and  adored  him.    And  he  set  up  an  altar  for  Baal 
in  the  temple  of  Baal,  which  he  had  built  in  Samaria.    And  Elias  the  Thesbite 
of  the  inhabitants  of  Galaad  said  to  Achab:    As  the  Lord  liveth,  the  God  of 
Israel,  in  whose  sight  I  stand,  there  shall  not  be  dew  nor  rain  these  years,  but 
according  to  the  words  of  my  mouth.    And  the  word  of  the  Lord  came  to 
him,  saying:    Get  thee  hence,  and  go  toward  the  East  and  hide  thyself  by  the 
torrent  of  Carith,  which  is  over  against  the  Jordan,  and  there  thou  shalt 
drink  of  the  torrent:  and  I  have  commanded  the  ravens  to  feed  thee  there. 
So  he  went  and  did  according  to  the  word  of  the  Lord:  and  going,  he  dwelt 
by  the  torrent  Carith,  which  is  over  against  the  Jordan.     And  the  ravens 
brought  him  bread  and  flesh  in  the  morning,  and  bread  and  flesh  in  the  even- 
ing, and  he  drank  of  the  torrent.    But  after  some  time  the  torrent  was  dried 
up,  for  it  had  not  rained  upon  the  earth.    Then  the  word  of  the  Lord  came  to 
him,  saying :  Arise  and  go  to  Sarephta  of  the  Sidonians  (that  is,  a  city  of  the 
Sidonians)  and  dwell  there:  for  I  have  commanded  a  widow  woman  there  to 
feed  thee.    He  arose  and  went  to  Sarephta.    And  when  he  was  come  to  the 
gate  of  the  city  he  saw  the  widow  woman  gathering  sticks,  and  he  called 
her,  and  said  to  her:    Give  me  a  little  water  in  a  vessel,  that  I  may  drink. 
Bring  me  also   I  beseech  thee  a  morsel   of  bread  in  thy  hand.     And   she 
answered  as  the  Lord  liveth  I  have  no  bread,  but  only  a  handful  of  meal  in 
a  pot,  and  a  little  oil  in  a  cruse :  behold  I  am  gathering  two  sticks  that  I  may 
go  in  and  dress  it,  for  me  and  my  son,  that  we  may  eat  it  and  die.     And 
Elias  said  to  her :    Fear  not,  for  thus  saith  the  Lord  the  God  of  Israel :    The 
pot  of  meal  shall  not  waste,  nor  the  cruse  of  oil  be  diminished,  until  the 
day  wherein  the  Lord  will  give  rain  upon  the  face  of  the  earth.    And  it  came 
to  pass  after  this  that  the  son  of  the  woman,  the  mistress  of  the  house,  fell 
sick,  and  the  sickness  was  very  grievous  so  that  there  was  no  breath  left  in 
him.    And  Elias  said  to  her :   Give  me  thy  son.    And  he  took  him  out  of  net. 
bosom,  and  carried  him  into  the  upper  chamber  where  he  abode,  and  laid 
him  upon  his  own  bed.    And  he  cried  unto  the  Lord,  and  said :    O  Lord  my 
God,  hast  thou  afflicted  also  the  widow,  with  whom  I  am  after  a  sort  main- 
tained, so  as  to  kill  her  son?    O  Lord  my  God,  let  the  soul  of  this  child,  I 
beseech  thee,  return  into  his  body.    And  the  Lord  heard  the  voice  of  Elias: 
and  the  soul  of  the  child  returned  into  him,  and  he  revived.     And   Elias 
took  the  child,  and  brought  him  down  from  the  upper  chamber  to  the  house 
below,  and  delivered  him  to  his  mother,  and  said  to  her:    Behold  thy  son 
liveth.    And  the  woman  said  to  Elias:    Now  by  this  I  know  that  thou  art  a 
man  of  God,  and  the  word  of  the  Lord  in  thy  mouth  is  true"  (III.  Kings 
xvi.  29-32;  xvii.  1-14,  17,  19-24). 

D.  Commentary. — I.   Attributes  of  God.    (a)  His  omnipresence. 
Elias  said  to  Achab :  "  As  the  Lord  liveth  the  God  of  Israel,  in  whose 
sight  I  stand."    What  is  this  attribute  of  God  by  which  He  is  every- 


THE  PROPHET  ELI  AS.  151 

where  ?  What  do  you  mean  by  saying  "  God  is  omnipresent "  ? 
(b)  His  infinite  power.  Nothing  can  withstand  the  power  of  God. 
The  winds  and  the  clouds  must  obey  Him.  By  His  command  no 
rain  fell  in  the  kingdom  of  Israel.  The  ravens,  at  God's  word,  daily 
brought  nourishment  to  Elias.  The  pot  of  meal  and  the  cruse  of 
oil  were  not  diminished,  because  God  so  willed  it,  though  daily  they 
supplied  the  nourishment  for  three.  By  the  infinite  power  of  God 
Elias  recalled  to  life  the  only  son  of  the  widow.  What  is  this  at- 
tribute of  God  ?  What  do  you  mean  by  saying  "  God  is  all-power- 
ful "?  (c)  His  goodness.  In  God's  infinite  love  His  servant  Elias 
was  shielded  from  the  anger  of  Achab  and  his  daily  needs  mirac- 
ulously supplied.  What  do  you  mean  by  saying  "  God  is  good  "  ? 
(d)  His  justice.  The  long  drought  was  a  well-merited  punishment 
for  the  godless  king  Achab  and  his  idolatrous  subjects.  What  do 
you  mean  by  saying  "God  is  just"?  2.  Faith,  Confidence  and 
Mercy  of  the  Widow  of  Sarephta.  The  widow  of  Serephta,  although 
a  pagan,  was  possessed  of  great  and  beautiful  virtues.  Above  all 
her  great  faith.  The  prophet  said  to  her  she  should  not  fear,  that 
the  meal  and  the  oil  would  not  diminish,  and  though  her  supply 
was  so  minute  she  hesitated  not,  but  with  faith  in  his  word,  coming 
from  God,  used  therefrom  to  supply  his  needs.  When  is  our  faith 
firm?  In  obeying  the  request  of  Elias  she  also  fulfilled  one  of  the 
corporal  works  of  mercy  —  to  feed  the  hungry.  Which  are  the 
corporal  works  of  mercy?  God  rewarded  the  faith,  confidence  and 
mercy  of  the  poor  widow  by  supplying  her  daily  bread  in  the  time 
of  famine  and  by  restoring  to  life  her  only  son.  "  Blessed  are  the 
merciful,  for  they  shall  obtain  mercy."  3.  Life  and  Death.  The  son 
of  the  widow  was  dead.  What  happens  at  man's  death?  Without 
the  soul  the  body  is  dead.  The  prophet,  by  the  help  of  God,  wished 
to  restore  the  widow's  son  to  life.  What  then  had  to  take  place? 
Therefore  Elias  prayed :  "  Let  the  soul  of  this  child,  I  beseech  thee, 
return  into  his  body." 

E.  Moral  Application. — Be  firm  in  your  faith,  like  the  widow  of 
Sarephta.  She  heard  the  word  of  God  as  it  came  from  the  mouth 
of  the  prophet  and  believed  it.  We  hear  the  word  of  God  through 
the  holy  Catholic  Church.  Let  us  firmly  adhere,  then,  to  her  teach- 
ing, and  thank  God  for  the  grace  of  faith.  In  all  your  needs  have 
confidence  in  God.  He  did  not  allow  Elias  nor  the  widow  and  her 
son  to  suffer  hunger  during  the  great  famine.  He  clothes  the 
flowers  of  the  field  and  feeds  the  birds  of  the  air.  Has  He  not 


IS2  TEACHER'S  HANDBOOK   TO   BIBLE  HISTORY. 

told  us  that  not  a  sparrow  falls  without  Him?  How,  then,  can  He 
forget  us  if  we  are  not  forgetful  of  Him.  Show,  then,  your  con- 
fidence in  God,  for  He  will  never  forsake  you  in  your  need. 


LXVII. — THE  SACRIFICE  OF  ELIAS. 

A.  Preparation. — While  Elias  was  yet  at  Sarephta,  he  received  from  God 
a  command  to  visit  king  Achab  and  inform  him  that  at  last  rain  would  fall. 
This  Elias  did,  and  also  offered  sacrifices,  for  which  God  performed  a  great 
miracle  in  order  to  convert  the  godless  inhabitants  of  the  kingdom  of  Israel. 

B.  Narration. — (a)  Elias  in  the  midst  of  the  people  on  Mount 
Carmel.      (b)   Elias'   proposition,      (c)   Prayer   of   the   priests   of 
Baal,     (d)  Prayer  of  Elias.     (e)  The  long-desired  rainfall. 

C.  Explanation. — (a)  "And  Achab  said  to  Abdias:   Go  into  the  land  unto 
all  fountains  of  waters,  and  into  all  valleys,  to  see  if  we  can  find  grass,  and 
save  the  horses  and  mules,  that  the  beasts  may  not  utterly  perish.     (Owing 
to  the  long  drought  men  and  beasts  had  endured  much  suffering,  many  unto 
death.)     And  Achab  came  to  meet  Elias,  and  Elias  said:   Send  now  and 
gather  unto  me  all  Israel  unto  Mount  Carmel  (a  mountain  range  in  Samaria, 
extending  northeast  to  the  Mediterranean  Sea),  and  the  prophets  of  Baal,  four 
hundred  and  fifty,  and  the  prophets  of  the  groves,  four  hundred,  who  eat  at 
Jezabel's  table.    Achab  sent  to  all  the  children  of  Israel,  and  gathered  together 
the  prophets  unto  Mount  Carmel.     (b)  Elias,  coming  to  all  the  people,  said: 
How  long  do  you  halt  between  two  sides  ?     If  the  Lord  be  God,  follow  Him : 
but  if  Baal,  then  follow  him.     And  the  people  did  not  answer  him  a  word. 
And  Elias  again  said  to  the  people :    I  only  remain  a  prophet  of  the  Lord : 
but  the  prophets  of  Baal  are  four  hundred  and  fifty  men.     Let  two  bullocks 
be  given  us,  and  let  them  choose  one  bullock  for  themselves,  and  cut  it  in 
pieces  and  lay  it  upon  wood,  but  put  no  fire  under :   And  I  will  dress  the  other 
bullock,  and  lay  it  on  wood,  and  put  no  fire  under  it.     Call  ye  on  the  names 
of  your  gods,  and  I  will  call  on  the  name  of  my  Lord :  and  the  god  that  shall 
answer  by  fire  let  him  be  God.    And  all  the  people  answering,  said:    A  very 
good  proposal,     (c)    And  they  took  the  bullock  which  he  gave  them,  and 
dressed  it :  and  they  called  on  the  name  of  Baal  from  morning  even  till  noon, 
saying:    O  Baal,  hear  us.     But  there  was  no  voice,  nor  any  that  answered: 
and  they  leaped  over  the  altar  that  they  had  made,    (d)   Elias  said  to  the 
people :  Come  ye  unto  me.    And  the  people  coming  near  unto  him,  he  repaired 
the  altar  of  the  Lord,  that  was  broken  down :  And  when  it  was  now  time  to 
offer  the  holocaust,  Elias  the  prophet  came  near  and  said:    O  Lord,  God  of 
Abraham,  and  Isaac,  and  Israel,  shew  this  day  that  thou  art  the  God  of  Israel, 
and  I  thy  servant,  and  that  according  to  thy  commandment  I  have  done  all 
these  things.  Hear  me,  O  Lord,  hear  me :  that  this  people  may  learn,  that  thou 
art  the  Lord  God,  and  that  thou  hast  turned  their  heart  again.    Then  the  fire 


THE  SACRIFICE  OF  ELIAS.  153 

of  the  Lord  fell,  and  consumed  the  holocaust,  and  the  wood  and  the  stones 
(the  twelve  stones  representing  the  twelve  tribes  with  which  Elias  built  the 
altar)  and  the  dust,  and  licked  up  the  water  that  was  in  the  trench  (poured 
upon  the  offering  and  into  the  trench  by  the  command  of  Elias,  that  the  mir- 
acle might  be  the  greater).  And  when  the  people  saw  this  they  fell  on  their 
faces,  and  they  said:  The  Lord  he  is  God,  the  Lord  he  is  God.  (?)  And 
Elias  went  up  to  the  top  of  Mount  Carmel,  and  casting  himself  down  upon 
the  earth  put  his  face  between  his  knees.  And  he  said  to  his  servant :  Go  up 
and  look  toward  the  sea.  And  he  went  up,  and  looked,  and  said:  There  is 
nothing.  And  again  he  said  to  him :  Return  seven  times.  And  at  the  seventh 
time,  behold  a  little  cloud  arose  out  of  the  sea  like  a  man's  foot.  And  he  said : 
Go  up  and  say  to  Achab:  Prepare  thy  chariot  and  go  down  lest  the  rain 
prevent  thee.  And  while  he  turned  himself  this  way  and  that  way,  behold  the 
heavens  grew  dark  with  clouds  and  wind,  and  there  fell  a  great  rain.  And 
Achab  getting  up  went  away  to  Jezrahel  (III.  Kings  xviii.  5,  16,  19-26,  29,  30, 
36-39,  42-45). 

D.  Commentary. — i.  Attributes  of  God.  (a)  His  infinite  power. 
Although  the  heavens  were  clear  fire  came  down  and  consumed  the 
offering,  the  wood,  the  stones,  even  the  water  with  which  they  had 
been  soaked.  This  was  a  great  miracle.  Who  only  can  work 
miracles  ?  What  do  you  mean  by  saying  "  God  is  all-powerful "  ? 
(b)  His  faithfulness.  God  had  promised  the  prophets  that  rain 
should  again  fall  upon  the  earth.  We  see  how  God  kept  His  promise. 
What  do  you  mean  by  saying  "God  is  faithful"?  (c)  His  good- 
ness. Although  the  people  had  committed  the  grievous  sin  of 
idolatry  and  had  forsaken  God,  He  sent  rain,  that  the  great  famine 
might  cease.  This  was  indeed  a  great  blessing  for  the  faithless  people. 
What  do  you  mean  by  saying  "  God  is  good  "  ?  2.  The  Prayer 
of  Elias.  Elias  retired  to  the  top  of  the  mountain,  to  be  alone  with 
God.  He  wished  his  prayer  to  be  without  distraction.  He  bowed 
himself  to  the  earth,  praying  with  great  humility.  How  must  we 
pray?1  The  fruit  of  the  prophet's  prayer  was  the  help  God  sent  the 
people  in  their  dire  necessity.  What  are  the  principal  fruits  of 
prayer?  3.  The  Virtues  of  Elias.  (a)  First,  he  possessed  a  firm, 
constant  and  living  faith.  While  the  people  of  Israel  worshipped 
idols,  he  adored  the  one  true  God.  Neither  King  Achab  nor  the  four 
hundred  and  fifty  priests  of  Baal  could  shake  the  faith  of  Elias. 
When  is  our  faith  firm  ?  His  firm  faith  and  great  confidence  in  God 
made  Elias  (b)  implicitly  obedient  to  God's  commands,  though 
this  was  not  unattended  with  danger.  Obediently  he  went  to  his 
enemy  Achab,  though  he  knew  he  sought  his  life.  In  this  he  showed 

d)  307. 


154  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

(c)  the  virtue  of  fortitude,  being  willing  to  bear  any  persecution, 
even  the  loss  of  his  life,  rather  than  fail  in  his  obedience  to  God. 
What  is  fortitude? 

E.  Moral  Application. — Be  never  afraid  to  profess  your  faith 
openly;  consider  not  the  earthly  consequences,  but  think  of  your 
eternal  reward.  Bear  in  mind  the  words  of  Our  Saviour :  "  Every 
one  that  shall  confess  me  before  men,  I  will  also  confess  him  before 
my  Father  who  is  in  heaven  "  (Matt.  x.  32). 


LXVIII. — NABOTH.   THE  PUNISHMENT  OF  ACHAB  AND  JEZABEL. 

A.  Preparation.— The  godless  King  Achab  showed  no  gratitude  whatever 
when  God,  by  a  fertile  rain,  put  an  end  to  the  dreadful  famine  in  his  kingdom. 
He  committed  new  crimes,  and  was  finally,  with  his  ungodly  wife,  punished 
with  death  by  God.    This  is  told  in  the  following  story. 

B.  Narration. — (a)  Naboth's     refusal.       (b)  Jezabel's     crime. 
(c)    Elias'  prophecy,    (d)    Fulfillment  of  the  same. 

C  Explanation. — (a)  "  Near  the  palace  of  the  king"  at  Jezrahel,  north  of 
Samaria,  where  Achab,  who  usually  resided  in  Samaria,  had  another  palace. 
"  Give  thee  the  inheritance  of  my  fathers  "  which  was  prohibited  by  the  law. 
"  Could  neither  eat  nor  sleep  "  for  anger,  (b)  "  Stoned  to  death."  The  punish- 
ment of  blasphemy  was  death,  (c)  "That  he  might  now  take  the  vineyard," 
for,  according  to  the  law,  the  king  took  possession  of  the  estate  of  such  a 
criminal,  (d)  "  The  new  king,"  Jehu  by  name,  who  had  all  the  relatives  of  the 
impious  Achab  put  to  death.  "  The  dogs  ate  her  flesh  " ;  only  the  head,  feet 
and  hands  remained. 

D.  Commentary. — i.  Achab' s  and  Jezabel's  Sins.  The  prophet 
reproached  Achab  thus :  "  Thou  hast  murdered  and  taken  ill-gotten 
goods."  Achab  was  cause  of  the  death  of  the  innocent  Naboth 
because  he,  although  able,  and  as  king  bound  to  do  so,  did  not 
hinder  the  false  accusation,  unjust  sentence  and  cruel  death  of 
Naboth.  What  does  God  forbid  in  the  fifth  commandment?1  How 
may  we  sin  against  the  body  and  life  of  our  neighbor?  Achab  was 
also  guilty  of  being  accessory  to  another's  sin  when  he  silently  con- 
sented to  the  sin  of  his  ungodly  wife.  In  how  many  ways  may  we 
share  the  guilt  of  another's  sin  ?2  Finally,  Achab  wrongfully  usurped 
possession  of  Naboth's  vineyard.  The  law  designated  that  the  estate 
of  one  put  to  death  for  blasphemy  should  fall  into  possession  of  the 

(i)  368.  (2)  see  page  35, 


NABOTH.  THE  PUNISHMENT  OF  ACHAB  AND  JEZABEL. 


'55 


king.  But  the  accusation  against  Naboth  was  false,  consequently 
his  sentence  and  stoning  were  unjust,  and  the  law  could  not  rightly 
be  applied  to  Naboth's  property.  Achab  knew  this;  nevertheless, 
he  took  possession  of  the  vineyard.  Since  this  was  done  by  violence 
it  was  an  act  of  robbery.  Against  which  commandment  did  Achab 
thereby  sin  ?  What  does  God  forbid  in  the  seventh  commandment  ?' 
Jezabel  committed  the  same  sins,  since  she  was  the  occasion  for 
them.  She  was,  furthermore,  accessory  to  another's  sin,  for  she  bade 
the  authorities  of  the  city  to  sin.  2.  The  Sins  of  the  City  Author- 
ities and  False  Witnesses.  The  fourth  commandment,  it  is  true, 
obliges  subordinates  to  obey  their  superiors,  but  only  in  so  far  as 
they  do  not  command  anything  sinful.  Since  Jezabel,  in  order  to 
convict  Naboth,  demanded  false  witnesses  from  the  authorities  of 
the  city,  therefore  something  sinful,  they  were  not  bound  to  obey. 
When  would  we  not  be  allowed  to  obey  our  parents  and  superiors? 
When  the  elders  obeyed  the  command  of  the  king,  they  rendered 
themselves  guilty  of  being  accessory  to  another's  sin  by  consent  and 
co-operation.  The  false  witnesses  made  untrue  statements  before 
the  court  of  justice.  Accordingly  they  sinned  against  the  eighth 
commandment,  by  giving  false  testimony  as  well  as  by  lying.  What 
does  God  forbid  in  the  eighth  commandment?*  What  do  you  under- 
stand by  lying  ?  3.  The  Justice  and  Faithfulness  of  God.  (a)  Jezabel, 
by  inducing  the  city  authorities  to  commit  this  crime  against  Naboth, 
rendered  herself  guilty  of  a  grievous  sin.  Achab  shared  the  guilt 
because  he  allowed  it  to  pass.  Besides,  he  took  wrongfully  pos- 
session of  Naboth's  vineyard.  For  this  both  met  with  well  deserved 
punishment.  What,  therefore,  do  we  call  God?  What  is  meant  by 
saying  "God  is  just"?  (b)  His  faithfulness.  God  had,  through 
his  prophet,  declared  that  Achab  and  Jezabel  would  soon  meet  with 
death  for  their  crimes.  "  Just  at  the  place,"  etc.  God  fulfilled  what 
he  threatened.  What,  therefore,  do  we  call  God?  What  is  meant 
by  saying  "God  is  faithful"? 

E.  Moral  Application. — Have  you  perhaps,  likewise,  ill-gotten 
goods  in  your  possession  which  you  stole  from  your  neighbor 
(pencils,  pens,  fruit,  etc.)?  Give  them  back  or  make  restitution! 
They  bring  no  blessing.  Think  of  the  punishment  of  Achab  and 
Jezabel !  Remember,  there  is  no  blessing  in  ill-gotten  goods  I 


CO  373-  CO  379. 


156  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 


LXIX. — ELIAS    is    CONSOLED    AND    APPOINTS    ELISEUS.       His 
ASCENSION  INTO  HEAVEN. 

A.  Preparation.— At  the  great  miracle  that  Elias  had  worked  upon  Mount 
Carmel  (see  LXVIL),  four  hundred  and  fifty  priests  of  Baal  had  been  slain. 
Queen  Jezabel,  for  this  reason,  deeply  hated  Elias,  and  she  devised  to  have 
him  killed.    Elias  had  to  flee  from  her  persecution  and  became  very  sad.    God 
consoled  him,  and  commanded  him  to  appoint  Eliseus  as  his  successor  in  the 
prophetic  office,  and  then  Elias  was  taken  from  this  world  in  a  wonderful 
manner.    All  this  we  learn  in  the  following  story. 

B.  Narration. — (a)  Flight  and  miraculous  feeding  of  Elias.     (b) 
He  is  consoled  by  God.      (c)    The  appointing  of  Eliseus.       (d) 
The  ascent  of  Elias  into  heaven. 

C.  Explanation. — (a)    Elias  was  persecuted  because  he  caused  the  four 
hundred  and  fifty  priests  of  Baal  to  be  slain.    "  He  was  sad,"  because  the  in- 
habitants of  the  kingdom  of  Juda  still  carried  on  idol  worship,  and  all  his 
endeavors  to  convert  the  people  had  been  in  vain.    He  desired  to  die  so  that  he 
might  no  longer  be  a  witness  of  this  abomination.  "  He  walked  in  the  strength 
of  that  food  " ;  i.  e.,  this  food  had  so  strengthened  him  that  he  could  go  forty 
days  and  forty  nights  without  further  partaking  of  nourishment.   "  The  mount 
of  God,"  Horeb,  is  so  called  because  there  God  once  appeared  to  Moses  in  a 
burning  bush.     This  mountain  appeared  to  the  prophet  as  a  special  place  of 
grace,  to  which  he  made  a  pilgrimage,  there  to  beg  of  God  endurance,  strength 
and  courage  for  his  difficult  calling,     (fe)   "Amidst  the  whistling  of  a  gentle 
wind,"  meaning  that  God  had  concealed  Himself  in  the  form  of  a  gentle  wind, 
as  He  once  appeared  in  the  pillar  of  cloud.    "  I  will  leave  me  seven  thousand 
men  in  Israel  whose  knees  have  not  bowed  before  Baal,"  meaning  those  who 
had  not  fallen  away  from  the  true  God  to  practise  idolatry.     God  wished 
thereby  to  console  the  prophet,  who  imagined  that  all  Israel  had  fallen  away, 
(c)  He  finds  Eliseus,  who  is  ploughing,  invests  him  with  his  mantle,  whereby 
he  gives  to  understand  that  Eliseus  is  to  be  his  successor,  (rf)  "  The  spirit  of 
God  led  him,"  i.  e.,  God  revealed  to  him  that  he  would  soon  depart  this  earth, 
and  urged  him  to  go  to  the  Jordan.    There  appeared  a  fiery  chariot ;  i.  e.,  Elias 
was  taken  away  from  the  world  upon  a  shining  cloud  having  the  form  of  a 
fiery  chariot  with  horses.    He  goes  toward  heaven,  but  not  into  heaven ;  for  he 
could  not  yet  enter  there,  because  heaven  was  closed  through  the  sin  of  man, 
and  was  only  to  be  reopened  by  the  death  of  the  Redeemer.    Elias  had  to  wait, 
like  the  other  just  of  the  Old  Law,  in  the  forecourt.      According  to  general 
tradition  Elias  is  one  of  the  two  witnesses  who,  according  to  the  revelations 
of  St.  John,  are  to  return  at  the  end  of  the  world.    It  is  believed  that  he  will 
then,  by  his  exhortations,  convert  many,  and  will  finally  be  put  to  death  by 


ELIAS  CONSOLED.    HIS  ASCENSION  INTO  HEAVEN.       157 

the  Antichrist.  "  Disciples  of  Elias  " — his  followers  who  had  remained  on  the 
other  side  of  the  Jordan.  "The  spirit  of  Elias,"  i.  e.,  the  spirit  of  God  that 
had  been  with  Elias,  and  that  had  caused  him  to  work  miracles,  was  trans- 
ferred to  Eliseus. 

D.  Commentary. — i.  Attributes    of    God.      (a)  His    goodness. 
God  loved  His  devout  servant  Elias,  hence  He  bestowed  many 
blessings  upon  him.    He  protected  him  from  the  machinations  of  the 
impious  Jezabel,  refreshed  the  prophet  with  food  and  drink,  and 
consoled  him  in  his  great  sadness.    What  do  we  call  God,  therefore  ? 
What  do  we  mean  by  saying  "  God  is  good  "  ?    (b)   His  omnipotence. 
God  proves  this  (i)  by  that  miraculous  food  which  sustained  the 
prophet's  strength  for  forty  days  and  forty  nights;  (2)  by  dividing 
the  waters  of  the  Jordan  when  they  were  struck  by  the  prophet's 
mantle;   (3)  by  the  miraculous  ascent  of  Elias  to  heaven.     What 
do  you  mean  by  saying  "  God  is  omnipotent "  ?     2.    The  Virtues 
of  Elias.     (a)  His  sadness.    The  fact  that,  notwithstanding  his  ef- 
forts, the  blinded  people  continued  in  the  worship  of  idols,  filled 
the  prophet  with  sadness,  because  God  was  thereby  so  greatly  of- 
fended.   Christ  declares  such  sadness  to  be  blessed.    "  Blessed  are 
they  that  mourn,  for  they  shall  be  comforted."     (b)  His  longing 
for  death.     In  order  that  he  might  no  longer  behold  the  crime  of 
his  people  and  their  grievous  offense  against  God,  and  that  he  might 
attain  to  God,  the  prophet  wished  to  die.    Is  it  permissible  to  wish 
for  death  ?    3.  Elias  a  Prototype  of  Christ.    Both  were  sent  by  God ; 
both  prophets  and  miracle  workers.     Elias  miraculously  increased 
the  store  of  meal  and  oil  for  the  widow  of  Sarephta ;  Christ  multiplied 
the  loaves  and  fishes  to  feed  the  five  thousand  in  the  wilderness.   Elias 
raised  to  life  the  only  son  of  a  widow ;  Christ  made  the  young  man 
of  Nairn  to  live  again,  the  only  son  of  a  widow.     Both  fasted  for 
forty  days  in  the  desert.     Elias  offered  a  sacrifice;  Christ  offered 
Himself  to  God  as  a  sacrifice.     Elias  prayed  upon  the  mountains 
Carmel  and  Horeb ;  Christ  frequently  prayed  upon  mountains  (before 
the  choosing  of  the  apostles ;  upon  the  Mount  of  Olives).  Both  were 
sorrowful  unto  death,  were  miraculously  fortified  by  an  angel ;  both 
ascended  into  heaven,  and  will  one  day  return  from  there. 

E.  Moral  Application. — Be  sad  and  sorrowful  about  your  own 
sins  and  those  of  others,  and  avoid  to  be  pleased  at  the  sins  of 
others.    By  so  doing  you  would  render  yourself  guilty  before  God 
of  the  same  sins. 


158  TEACHER'S  HANDBOOK   TO   BIBLE  HISTORY. 


LXX. — THE  PROPHET  ELISEUS. 

A.  Preparation. — Eliseus  was  now  the  successor  of  Elias  in  his  office  of 
prophet,  and,  like  him,  performed  many  miracles.    Some  of  these  will  be  told 
in  the  following  story. 

B.  Narration. — (a)  The  miracle  at  Jericho,      (b)  The  punish- 
ment of  the  wicked  boys.    (%c)  The  healing  of  Naaman.    (d)  Giezi's 
lie  and  punishment,    (e)  The  glorification  of  Eliseus  after  his  death. 

C.  Explanation. — (a)   After  the  ascent  of  Elias  into  heaven,  God  con- 
firmed Eliseus  as  one  of  the  prophets  sent  by  him.    The  people  perceived  this 
from  the  numerous  miracles  worked  by  Eliseus.   "  The  waters  are  very  bad." 
They  had  a  brackish  taste.    "  Bring  a  new  vessel,  and  put  salt  into  it."    Salt  is 
the  symbol  of  purification.    "  He  went  out,"  for  the  spring  was  situated  out- 
side the  town,  "  and  the  waters  were  healed  " ;  that  is  to  say,  made  drinkable 
and  (Kings  iv.  2,  22)  pleasant  of  taste,  not  however  through  the  salt,  but  by 
God's  grace.    That  spring  is  shown  to  this  day ;  it  is  called  the  Sultan's  spring, 
or  Eliseus'  well,  and  issues  a  very  palatable  water,     (b)  In  "  Bethel,"  in  the 
south  of  the  kingdom  of  Israel,  Jeroboam  (like  Dan  in  the  north)  had  caused 
a    golden    calf   to    be    set    up    for    worship    (see    LXV.).      "And    Eliseus 
threatened  him  in  the  name  of  the  Lord,"  i.  e.,  he  announced  unto  him  God's 
chastisements,     (c)  "  Syria,"  northeast  from  the  land  of  Chanaan.    "  Naaman 
was  afflicted  with  leprosy."    What  is  leprosy?  (see  XXX.).    By  an  Israelite 
serving'  maid :  who  had  been  carried  off  by  robbers,  brought  to  Syria,  and  sold 
there  as  a  slave.     "Better  than  all  the  waters  of  Israel."     The  Jordan  has 
muddy  waters.    "  Father  " ;  from  this  address  by  his  servants  it  may  be  sup- 
posed that  Naaman  was  a  kind  master  to  his  subjects.    Therefore  his  servants 
loved  him  and  were  anxious  to  see  their  master  healed  and  well,  and  they 
persuaded  him  to  obey  the  words  of  the  prophet    "  No  other  God  but  the  God 
of  Israel,"  i.  e.,  the  God  of  Israel  is  the  only  true  God.    By  this  sentence  Naa- 
man proclaimed  his   acceptance  of  the  true  faith,     (d}   "  Disciples  of  the 
prophet."     By  these  are  understood  the  followers  who  by  prayer,  contem- 
plation and  a  stern  life,  like  our  religious  orders,  strove  after  higher  perfection 
and  virtue.    The  prophets  instructed  them,  for  which  reason  they  are  called 
"disciples  of  the  prophets."     "A  silver  talent" — about  $200  in  our  money. 
"  Was  not  my  heart  present  when  the  man  turned  back  ?  "    God  had  revealed 
to  the  prophet  everything  that  had  taken  place  between  Naaman  and  Giezi. 
(e)  "After  his  death,"  which  occurred  fifty  years  after  the  departure  of  Elias 
(in  the  year  840  B.  C).    Eliseus  was  about  one  hundred^ years  old.    "In  the 
grave,"  i.  e.,  in  the  vault  where  Eliseus'  corpse  was  deposited,  from  which  they 
hastily  rolled  away  the  stone  that  sealed  it. 

D.  Commentary, — i.   Attributes  of  God.     (a)  His  omnipotence. 


THE  PROPHET  ELISEUS.  159 

God  accredited  the  prophet  Eliseus  by  many  miracles.  Enumerate 
them.  Who  alone  can  work  miracles?  Why  can  only  God  work 
miracles  ?  What  do  you  mean  by  saying  that  "  God  is  omnipotent  "  ? 
What  are  miracles?  (b)  His  justice.  It  is  revealed  in  the  punish- 
ment (i)  of  the  wicked  boys  at  Bethel,  and  (2)  in  that  of  the 
avaricious  and  lying  Giezi.  What  do  you  mean  by  saying  "  God  is 
just "?  2.  The  Sin  of  the  Boys  of  Bethel.  It  was  a  twofold  one. 
In  the  first  place,  the  impious  boys  had  ridiculed  the  venerable 
prophet  by  calling  him  a  "  bald  head."  Since  Eliseus  was  a  prophet, 
those  boys  had  furthermore  reviled,  in  him,  God's  messenger.  Hence 
their  punishment  was  so  severe.  Through  the  boys'  death  also  their 
parents  were  punished,  because  they  had  brought  them  up  badly. 
What  are  the  duties  of  the  young  toward  old  age?  In  what  way 
do  we  sin  against  spiritual  and  temporal  authority  ?  3.  Giezi' 's  Sins. 
After  Naaman  was  healed,  Giezi  followed  him,  to  request  presents 
from  him,  because  he  was  avaricious  and  greedy.  How  do  we  sin 
by  avarice?  Among  what  sins  is  avarice  classed?  Why  are  these 
sins  called  capital  sins  ?  We  will  see  what  other  sins  proceeded  from 
Giezi's  avarice.  Giezi  pretended  that  his  master  had  sent  him 
because  two  of  the  disciples  of  the  prophets  had  come.  Was  this 
true?  Giezi  therefore  had  intentionally  spoken  an  untruth,  a  lie. 
What  is  a  lie  ?  On  returning,  when  Eliseus  asked  him  where  he  had 
been,  he  lied  again.  Naaman  had  given  to  Giezi  two  talents  of  silver 
and  two  garments,  believing  that  Eliseus  had  asked  for  them  through 
Giezi.  As  Giezi  kept  those  gifts,  they  were  unjustly  acquired  prop- 
erty, gotten  by  deceiving,  or  cheating,  Naaman.  How  do  we  sin  by 
deception?  By  Giezi's  avarice  the  seventh  and  eighth  command- 
ments were  broken  simultaneously.  4.  The  Veneration  of  Relics. 
God  raised  to  life  the  dead  man  who  was  thrown  into  the  grave  of 
Eliseus  at  the  very  moment  when  he  became  in  contact  with  the  re- 
mains of  this  servant  of  God.  Since  God  has  frequently  worked 
miracles  through  the  remains,  or  relics,  of  the  saints,  we  rightly 
hold  the  same  in  great  veneration.  Why  do  we  venerate  the  relics, 
or  remains,  of  the  saints  ?* 

E.  Moral  Application. — Keep  always  in  mind  the  punishment  of 
the  wicked  boys  of  Bethel,  and  avoid  ridiculing  old  age.  Nor  make 
fun  of  a  drunken  man,  of  a  beggar,  of  cripples  and  other  persons 
afflicted  with  infirmity.  Should  your  conscience  reproach  you  in 
this  respect,  then  make  to-day  a  firm  resolution  never  again  to  treat 
your  fellow  men  unkindly  and  harshly. 

(O  340. 


160  TEACHER'S   HANDBOOK   TO   BIBLE   HISTORY. 


LXXI.— THE  PROPHET  JONAS. 

A.  Preparation. — Several  years  after  the  death  of  Eliseus  God  bade  a 
prophet  named  Jonas  to  go  to  the  heathen  and  ungodly  inhabitants  of  Ninive, 
capital  of  the  Assyrian  kingdom,  to  preach  penance  to  them.    How  Jonas  at 
first  resisted  God's  commands,  and  how  he  was  punished  for  it ;  how  he  finally 
went  to  Ninive  and  preached  there,  and  what  the  inhabitants  did  will  be 
learned  in  the  following  story. 

B.  Narration. — (a)  Punishment  of  the  disobedient  Jonas,     (b) 
His  preaching  of  penance  at  Ninive.     (c)  Enlightening  the  prophet 
about  the  sparing  of  the  city. 

C.  Explanation.— (a)    Eliseus  died  in  the  year  840.     Jonas   was  called 
twenty  years  later.    "  Ninive,"  on  the  Tigris,  with  a  circumference  of  nearly 
two  hundred  miles.    The  kingdom  of  Assyria  was  situated  to  the  east  of  Syria. 
"The  wickedness  thereof  is  come  up  before  me."    Before  God  punished  the 
wicked  Ninivites  he  desired  to  warn  them.    Therefore  he  sent  Jonas  to  them. 
Jonas  ran  away.    For  what  reason?   Because  he  feared  that  he  would  only  be 
reviled  and  mocked  by  the  heathens  of  Ninive,  and  also  because  he  would 
gladly  have  seen  the  destruction  of  that  city  which  was  so  dangerous  for  his 
people  and  country.     (As  a  matter  of  fact,  a  century  later  the  kingdom  of 
Israel  was  conquered  and  destroyed  by  these  Assyrians.)     For  this  reason 
Jonas  wished  to  shirk  the  divine  commission  by  flight.    A  ship  sailing  from 
Joppa  for  Tharsis,  in  Spain.    It  was  in  danger  of  being  wrecked.    The  ship's 
crew  were  Phoenicians.    They  asked  one  another  who  was  responsible  for  the 
calamity?     They  thought  the  fearful  storm  was  a  punishment  for  a  great 
crime  committed  by  one  of  those  on  board.     The  storm  broke — the  waves 
towered  about  them.    A  large  fish  appeared.    It  was  a  whale,  the  largest  fish 
in   existence;    it   attains   a   length   of   thirty   feet,   and   its   jaws   are   wide 
enough  to  swallow  a  man  whole.     The  preservation  of  Jonas  in  the  whale's 
belly  was  a  miracle  of  the  divine  omnipotence,     (b)  He  walked  through  the 
city,  i.  e.,  he  walked  through  all  the  streets,  saying :  The  city  will  be  destroyed 
unless  you  do  penance,     (cj  Jonas  was  displeased,  because  he  would  rather 
have  seen  Ninive's  downfall.    The  Lord  said :  there  are  more  than  a  hundred 
and  twenty  thousand  persons  that  know  not  how  to  distinguish  between  their 
right  hand  and  their  left,  i.  e.,  that  are  still  inexperienced,  or  under  age,  and 
therefore  do  not  yet  know  good  from  bad.    God  wished  to  tell  the  prophet: 
If  you  are  so  dejected  at  the  loss  of  a  plant  that  did  not  even  belong  to  you, 
how  much  more  compassion  should  I  have  for  upward  of  120,000  innocent 
children,  and  for  their  sake  alone  spare  the  city? 

D.  Commentary. — i.    Attributes  of  God.    (a)  His  omnipresence. 
Jonas  wished  to  flee  from  God.    For  this  reason  he  embarked  on  a 


THE  PROPHET  JONAS.  161 

ship  to  a  foreign  country.  Can  we  flee  from  God  ?  Why  is  this  an 
impossibility  ?  What  do  you  mean  by  saying  "  God  is  omnipresent  "  ? 
(b)  His  omnipotence  and  justice.  God  sends  a  fearful  storm,  causes 
the  lot  cast  to  fall  upon  Jonas,  calms  the  storm,  lets  a  huge  fish 
appear  to  swallow  Jonas,  and  keeps  him  alive  for  three  days  in  the 
belly  of  the  fish.  These  were  proofs  of  His  omnipotence.  What  is 
meant  by  saying  "  God  is  omnipotent  "  ?  That  Jonas  was  thrown  into 
the  sea  and  swallowed  by  a  fish  was  well  deserved  punishment  for 
his  disobedience.  What  do  we  therefore  say  of  God  ?  What  do  we 
mean  by  saying  "God  is  just"?  (c)  His  patience.  Although 
Ninive's  sins  were  so  heinous  that  they  cried  to  heaven  for  venge- 
ance, God  did  not  punish  the  Ninivites  immediately.  He  granted 
them  forty  days'  time  to  be  converted.  What  do  we  call  God  for  this 
reason?  What  do  you  mean  by  saying  "  God  is  patient  "?  (d)  His 
mercy.  When  the  Ninivites  did  penance  and  were  converted,  God 
forgave  them  their  great  guilt,  and  did  not  punish  them  with 
destruction  of  their  city.  What  do  we  call  God  for  this  reason? 
What  do  you  mean  by  saying  "God  is  merciful"?  (e)  His  un- 
changeableness  and  faithfulness.  What  do  you  mean  by  saying 
"  God  is  unchangeable,  faithful  "  ?  God's  treatment  of  the  Ninivites 
would  seem  contrary  to  His  unchangeableness  and  His  faithfulness, 
because  He  altered  His  determination  to  let  Ninive  perish,  and  did 
not  fulfill  what  He  had  threatened  through  the  prophet.  However, 
when  calling  to  Jonas,  "  yet  forty  days,  and  Ninive  shall  be  de- 
stroyed," it  is  necessary  to  add,  "  if  it  be  not  converted."  As  the 
Ninivites,  as  a  matter  of  fact,  were  converted,  this  threat  had  had  its 
effect,  and  the  merciful  God  could  now  remit  to  the  repentant 
Ninivites  the  punishment  which  His  justice  had  threatened.  2.  The 
Good  Works  of  the  Sinner.  The  Ninivites,  living  in  the  state  of 
grievous  sin,  fasted  and  prayed;  they  performed  good  works.  As 
a  result  they  became  converted  and  their  city  was  spared.  From 
this  we  learn  that  the  sinner's  good  works,  although  not  meritorious 
for  heaven,  are  by  no  means  unprofitable;  for  they  obtain,  as  this 
story  proves  to  us,  the  grace  of  conversion,  and  sometimes  avert 
temporal  punishment.  Is,  therefore,  the  good  which  is  done  in  the 
state  of  sin  useless?  3.  Jonas  a  Figure,  or  Type,  of  Christ.  Jonas 
was  sent  to  the  Jews  and  pagans ;  Christ,  too,  came  into  the  world 
for  the  Jews  and  pagans,  i.  e.,  for  all  mankind.  He  brought  a  gospel 
for  all,  and  died  for  all.  Jonas  offered  his  life  voluntarily,  to  save 
his  companions;  Christ  went  voluntarily  to  death,  to  save  all  who 


1 62  TEACHER'S   HANDBOOK   TO   BIBLE   HISTORY. 

would  believe  in  Him  from  eternal  perdition.  Jonas  was  swallowed 
by  the  fish,  and  on  the  third  day  thrown  up  upon  the  shore;  Christ 
was  laid  in  the  tomb,  whence  He  rose  again  on  the  third  day.  Christ 
Himself  refers  to  this  latter  resemblance  to  Jonas.  When  the  Jews 
demanded  a  sign  from  Him  that  He  was  speaking  the  truth,  He 
said :  "  A  wicked  and  adulterous  generation  seeketh  after  a  sign :  and 
a  sign  shall  not  be  given  it,  but  the  sign  of  Jonas  the  prophet.  For 
as  Jonas  was  three  days  and  three  nights  in  the  belly  of  the  fish,  so 
also  shall  the  Son  of  man  be  three  days  and  three  nights  in  the 
bowels  of  the  earth." 

E.  Moral  Application. — Learn  from  this  story  that  you  can  not 
flee  from  God.  His  omnipotence  and  justice  will  reach  you,  even 
at  the  furthermost  ends  of  the  earth.  Think  of  this,  especially  when 
tempted  to  sin. 


LXXII. — THE  FALL  OF  THE  KINGDOM  OF  ISRAEL  (722  B.  C). 

A.  Preparation. — Although  God  sent  many  prophets  to  the  inhabitants  oi 
the  kingdom  of  Israel  to  preach  to  them  penance  and  amendment  of  their 
lives,  and  to  threaten  them  with  divine  chastisement  for  their  sins,  they  would 
not  be  converted,  for  which  reason  the  threatened  punishment  at  last  de- 
scended upon  them.    We  shall  hear  about  this  in  the  following  story. 

B.  Narration. — (a)  Impenitence   of   the   inhabitants   and   their 
punishment,     (b)  Fate  of  the  kingdom  of  Israel  and  its  inhabitants. 

C.  Explanation. — (fl)  They  were  exhorted  by  the  prophets  to  do  penance, 
notably  by  Amos  and  Osee.     They  led  a  luxurious  life;  indulged  in  the  vice 
of  intemperance;  committed  murders,  robbery  and  adultery,     (b)  The  tribes 
of  Juda  and  Benjamin  had  remained  true  to  the  old  religion. 

D.  Commentary. — i.    God's  Patience,  Justice  and  Faithfulness. 
"  The  Lord  ceased  not  to  call  upon  the  inhabitants  of  the  kingdom 
of  Israel  to  do  penance."    Since  the  impious  first  king  of  this  king- 
dom, God  had  exhorted  the  inhabitants  for  more  than  two  hundred 
and  fifty  years,  through  His  prophets,  to  do  penance  and  to  amend 
their  lives.     He  had  therefore  waited  long,  and  had  granted  them 
considerable  time  in  which  to  be  converted.  What  do  we  call  God  for 
this  reason  ?  What  do  you  mean  by  saying  "  God  is  patient "  ?  But 
since  the  wicked  inhabitants  of  the  kingdom  of  Israel  would  not 
amend  their  lives,  the  well  merited  chastisement  finally  descended 


TOBIAS.  163 

upon  them ;  it  consisted  in  the  overthrow  of  their  kingdom,  the  inhab- 
itants being  carried  off  into  captivity.  What  do  we  call  God  for  this 
reason?  What  do  you  mean  by  saying  "  God  is  just "?  That  which 
God  had  threatened  through  the  prophet  Amos,  at  least  a  hundred 
years  before  the  fall  of  the  kingdom  of  Israel,  "  Behold,  the  eyes  of 
the  Lord  God  are  upon  the  sinful  kingdom,"  had  actually  taken  place 
by  the  overthrow  of  this  kingdom.  God  carried  out  what  He  had 
threatened.  What  do  we  call  God  for  this  reason?  What  do  you 
mean  by  saying  "  God  is  faithful  "  ?  2.  Resistance  to  Divine  Grace. 
God  had  offered  His  graces  abundantly  to  the  people  of  Israel  by 
urgently  inviting  them  to  do  penance.  But  they  resisted  divine 
grace,  and  were  therefore  scattered.  And  likewise  will  the  one  be 
punished  who  resists  the  grace  of  God  and  His  many  admonitions 
and  warnings.  What  ought  we  to  do,  that  we  may  attain  the  grace 
for  our  salvation? 

E.  Moral  Application.— Take  well  to  heart  the  sad  fate  of  the 
people  of  Israel,  and  be  careful  not  to  resist  divine  grace,  such  as 
they  did.  Mind  the  good  lessons  given  you  in  religious  instruction ; 
listen  to  the  exhortations  which  your  parents,  teachers  or  spiritual 
directors  give  you;  obey  the  voice  of  conscience,  which  warns  you 
to  avoid  evil !  Then  you  will  escape  the  sad  fate  of  captivity  in  hell, 
and  the  grace  of  God  will  work  your  salvation. 

REVIEW   OF   THE    HISTORY   OF   THE    KINGDOM    OF 

ISRAEL. 

I.  Short  rehearsal  of  its  history.  2.  Which  prophets  appeared 
in  it?  3.  Prototypes  of  the  Messias.  4.  Geographical  questions. 
Where  were  situated  and  upon  what  occasions  were  named:  (a) 
Sichem  (Samaria)?  (LXV.)  (b)  Bethel?  (LXV.  and  LXX.) 
(c)  Dan?  (LXV.)  (d)  The  brook  Carith?  (LXVI.)  (e) 
Sarephta?  (LXVI.)  (f)  Carmel?  (LXVII.)  (g)  Jezrahel? 
(LXVIII.)  (h)  Mount  Horeb?  (LXIX.)  (i)  Jericho?  (LXX). 
(j)  Syria  (Damascus)?  (LXX.)  (k)  Ninive?  (LXXI.)  (1) 
Samaria?  (LXXII.)  (m)  Mount  Garizim?  (LXXII,) 

LXXIIL— TOBIAS. 

A.  Preparation.— The  former  inhabitants  of  the  kingdom  of  Israel  were 
now  held  captive  in  Assyria.  Among  them  there  lived  a  very  virtuous  man, 
of  whom  the  following  story  relates. 


1 64  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

B.  Narration. — (a)   Tobias'  piety  and  charity,   (b)  his  fear  of 
God,  (c)  his  patience  in  suffering,  and  (d)  his  conscientiousness. 

C.  Explanation.^(a)  "Tobias."    He  was  at  the  capital  city  of  the  country, 
Ninive.    He  avoided  association  with  the  ungodly.    He  went  up  to  Jerusalem, 
not  to  Bethel  or  to  Dan,  like  so  many  of  his  fellow  citizens.    He  exhorted  his 
fellow  captives  to  penance  and  to  patience,     (b)  Sennacherib  persecuted  the 
Israelites.    He  had  suffered  a  defeat  before  Jerusalem  (see  LXXVL),  and  for 
that  reason  revenged  himself  upon  the  Israelites  in  captivity,     (c)  Tobias,  ex- 
hausted after  his  night's  work  of  burying  the  dead,  lay  down  by  the  wall  of 
his  house.    As  he  was  sleeping,  hot  dung  from  a  swallow's  nest  fell  upon  his 
eyes,  which  finally  produced  blindness,     (rf)   His  fears  that  the  young  kid 
might  have  been  stolen.    He  was  in  doubt  whether  the  gift  had  been  lawfully 
acquired.     His  wife,  made  angry  by  this  suspicion,  replied  sharply,  and  re- 
proached him,  because  he  had  given  away  his  entire  fortune  to  the  poor  and 
needy,  so  that  he  was  now  poor  himself. 

D.  Commentary. — The  Virtues  of  Tobias,  (a)  His  piety.  Tobias, 
from  his  earliest  youth,  had  shunned  the  society  of  the  wicked,  ob- 
serving God's  commandments   faithfully  and  conscientiously.  On 
great  festivals  he  would  not,  like  his  ungodly  fellow  citizens,  go  to 
Bethel  or  Dan  to  worship  the  golden  calf,  but  made  a  pilgrimage 
to  the  Temple  at  Jerusalem  to  worship  the  true  God.    Tobias  there- 
fore possessed  the  virtue  of  piety,     (b)  His  charity.     In  captivity 
he  visited  and  consoled,  from  motives  of  pure  charity,  his  unfortunate 
fellow  captives,  exhorting  them  to  penance  and  amendment  of  life, 
as  well  as  to  patience  in  suffering.    He  did  good  to  the  poor  without 
distinction,  not  expecting  reward;  he  gave  them  money,  food  and 
clothing;  he  buried  the  dead.    His  charity  therefore  was  sincere,  un- 
selfish and  indiscriminating.    When  is  our  charity  sincere?     When 
is  our  charity  unselfish?     When  is  our  charity  indiscriminating? 
Tobias,  in  his  charity,  consoled  the  sorrowful,  admonished  sinners 
to  follow  the  right  path,  fed  the  hungry,  clothed  the  naked,  buried 
the  dead.    What  particular  works  did  he  thereby  practise?    Name 
the  corporal  and  spiritual  works  of  mercy.1     (c)  His  fear  of  God. 
The  king  had  forbidden,  under  pain  of  death,  the  burying  of  the 
dead;  but  Tobias  disobeyed  him  because  he  feared  the  law  of  God 
more  than  the  law  of  the  king.    He  possessed,  therefore,  the  fear  of 
God  in  a  high  degree.    In  what  cases  is  it  permissible  not  to  obey 
parents  and  superiors?    (d)  His  conscientiousness.    When  his  wife 
one  day  received,  as  a  present,  a  young  kid,  Tobias  objected  to  the 
value  of  the  gift ;  he  suspected  that  the  donor  might  not  have  acquired 
it  lawfully.    For  this  reason  he  wanted  it  returned  to  him,    Tobias 

(l)    222,  223. 


ADVICE  OF  TOBIAS  TO  HIS  SON.  165 

is  thus  seen  to  have  been  very  conscientious;  he  would  not  retain 
goods  or  property  unlawfully  acquired.  What  ought  we  to  do  if 
we  have  the  property  of  others  unlawfully  in  our  possession,  or  if 
we  have  injured  our  neighbor? 

E.  Moral  Application. — Devote  yourselves  to  the  practice  of 
piety  from  early  youth.  Observe  the  commandments  of  God  faith- 
fully. Avoid  the  society  of  wicked  associates. 

LXXIV. — ADVICE  OF  TOBIAS  TO  His  SON. 

A.  Preparation. — Tobias  had  become  old  and  infirm,  and  believed  that 
death  was  near.     Hence  he  gave  his  son,  as  a  last  legacy,  a  number  of  ex- 
cellent admonitions.    The  following  story  will  tell  us  of  them. 

B.  Narration. — Advice    (a)    for  the  faithful  observance  of  the 
fourth  commandment,  (b)  to  fear  God,  (c)   warning  against  im- 
purity and  pride,  exhortation  (d)  to  justice,  (e)  to  charity,  (f)  to 
piety  and  to  confidence  in  God. 

C.  Explanation.— (a)  The  many  and  great  perils  your  mother  hath  suf- 
fered, in  her  health,  in  anxieties,  in  work,     (b)  "  Have  God  in  thy  mind," 
i.  e.,  remain  pious  and  good,  then  God  will  be  with  thee ;  never  consent  to  sin, 
thereby  committing  one.     (c)  "  For  from  it  all  perdition  took  its  beginning," 
i.  e.,  through  pride  it  was  that  sin,  and  with  it  corruption,  entered  the  world. 
Remember  the  fall  of  the  angels,  and  that  of  our  first  parents,     (rf)  "  Bless 
God  at  all  times,"  in  good  or  ill  fortune.    He  will  guide  thy  path,  lead  thee. 
Be  not  solicitous  concerning  your  future;  there  is  much  good,  as,  peace  of 
soul,  a  good  conscience  here  on  earth  and,  in  the  next  life,  eternal  happiness. 

D.  Commentary. — i.    Tobias  an  Exemplary  Father.    All  his  life 
long  Tobias  was  solicitous  about  his  son's  salvation.    By  word  and 
example  he  had  brought  up  his  son  to  piety,  fear  of  the  Lord  and 
all  virtues.    Thinking  that  his  end  was  approaching,  he  impressed 
these  important  duties  once  more  upon  the  son.    He  counseled  him : 
(a)   To  observe  faithfully  the  fourth  commandment:  Honor  thy 
mother.     What  does  God  require  of  us  m  the  fourth  command- 
ment?1  (b)  To  the  fear  of  the  Lord.    "  All  the  days  of  thy  life  have 
God  in  thy  mind."    How  long  does  the  Holy  Spirit  remain  in  the 
soul?     (c)  To  justice.     "If  any  man  works  for  thee."     Cheating 
the  laborer  out  of  his  wages  is  a  sin  crying  to  heaven  for  vengeance. 
Which  are  the  sins  crying  to  heaven?   (d)  To  charity.  "  Give  alms." 
Which  are  the  corporal  works  of  mercy?     (e)  To  piety  and  con- 

(i)  362. 


1 66  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

fidence  in  God.  "  Bless  God " !  He  warns  him  of  sin,  and  in 
particular  of  impurity — to  be  shunned  especially ;  of  pride :  "  Never 
suffer  pride  to  reign  in  thy  mind."  Why  ought  we  particularly  to 
shun  impurity?  When  do  we  sin  by  pride?  2.  The  Young  Tobias 
an  Exemplary  Son.  The  son  answered  and  spake :  "  Father,  I  will 
do  all  these  things."  Tobias  received  his  father's  good  counsels 
gladly  and  willingly,  and  promised  obediently  to  live  up  to  them. 
He  obeyed  thus  faithfully  and  conscientiously  the  fourth  command- 
ment. When  do  children  sin  against  the  obedience  they  owe? 

E.  Moral  Application. — Be  good  and  obedient  children  to  your 
parents.  Listen  gladly  to  their  advice,  obey  promptly  and  willingly. 
If  you  have  neglected  this  in  the  past,  then  make  the  resolution  this 
day  to  obey  cheerfully  in  the  future,  to  listen  attentively  to  your 
parents'  advice  and  to  follow  it. 


LXXV. — TOBIAS  AND  THE  ANGEL  RAPHAEL. 

A.  Preparation. — After  giving  these  good  counsels,  Tobias  sent  his  son  to 
a  distant  place,  to  collect  a  debt  of  long  standing.     The  angel  Raphael  ac- 
companied him  upon  this  long  journey.    We  shall  now  learn  what  came  to 
pass  upon  the  journey  and  after  the  return. 

B.  Narration. — (a)  Departure  of  Young  Tobias  and  the  angel, 
(b)  The  enormous  fish,     (c)  Tobias*  marriage  to  Sara  and  return, 
(d)   Joyful  meeting  and  healing  of  the    father,     (e)   Raphael's 
departure. 

C  Explanation. — (a)  "Rages  in  Media."  Media  was  the  adjoining  king- 
dom, to  the  east  of  Assyria;  from  Ninive  to  Rages  was  a  distance  of  about 
500  miles.  Tobias  had  lent  a  sum  of  money  to  a  relative  named  Gabelus.  The 
angel  Raphael  in  the  disguise  of  a  young  man.  (b)  Tobias  put  his  feet  into 
the  water.  Washing  the  feet  was  on  account  of  the  footwear  then  in  use 
(sandals  with  wooden  soles,  attached  to  the  feet  by  leather  thongs),  a  daily 
custom,  especially  on  journeys,  (c)  His  parents  began  to  be  sad,  owing  to 
his  long  absence.  Returns  with  his  companion,  i.  e.,  with  the  angel,  (d) 
Raphael  tells  them  to  thank  God,  not  him.  "  God  has  shown  his  mercy  unto 
you.  I  am  one  of  the  seven  who  stand  before  the  Lord."  They  were  seized 
with  fear,  and  fell  prostrate  on  the  ground.  Tobias  died  in  peace — peace  of 
soul,  because  he  had  loved  virtue,  and  had  hated  and  shunned  the  evil. 

D.  Commentary. — i.  The  Fourth  Commandment.  Young  Tobias, 
as  we  have  seen  in  this  story,  was  an  exemplary  son.  He  honored 


TOBIAS  AND  THE  ANGEL  RAPHAEL.  167 

his  parents,  was  obedient  to  them  and  loved  them.  The  tender 
devotion  for  his  parents  that  animated  him  is  shown  in  his  words: 
"  Let  me  depart,  for  I  know  that  my  father  and  mother  are  troubled 
on  my  account."  He  did  not  wish  to  cause  them  sorrow  and  trouble, 
therefore  he  started  for  home.  How  do  children  sin  against  the 
love  they  owe  their  parents?  Because  the  young  Tobias  did  his 
duty  to  his  parents  faithfully  and  conscientiously,  God  fulfilled  the 
promise  which  is  joined  to  the  fourth  commandment,  "  that  thy 
days  may  be  long  in  the  land."  God  protected  him  by  sending  the 
angel  Raphael.  He  blessed  him  by  bestowing  a  virtuous  wife  and 
temporal  wealth  upon  him.  He  allowed  him  to  reach  a  great  age, 
for  it  is  said  he  saw  his  children's  children.  He  received,  un- 
doubtedly, in  the  next  world  eternal  happiness  as  his  reward.  What 
may  those  children  expect  who  faithfully  observe  the  fourth  com- 
mandment? 2.  The  Doctrine  of  the  Guardian  Angel.  By  this  Bib- 
lical story  the  Church's  doctrine  of  guardian  angels  is  confirmed. 
Tobias  took  leave  of  his  son  with  the  words,  "Thy  holy  angel  protect 
thee ! "  from  which  may  be  inferred  that  he  believed  in  guardian 
angels.  In  order  to  know  what  guardian  angels  do  for  us,  let  us 
consider  the  angel  Raphael  in  our  story.  He  loved  young  Tobias, 
hence  he  asked  to  accompany  him  on  his  journey ;  he  protected  him 
in  danger,  when  the  huge  fish  threatened  to  swallow  Tobias ;  he  gave 
him  good  advice,  exhorted  him  to  persevere  and  to  pray ;  he  offered 
the  prayers  and  the  good  works  of  the  elder  Tobias  to  God.  How 
are  the  guardian  angels  disposed  toward  us?1  Tobias  greatly  es- 
teemed his  companion,  the  holy  angel.  He  called  for  him  when  he 
was  in  danger,  obeyed  his  counsels  faithfully,  and  showed  his  grati- 
tude by  offering  him  the  half  of  his  fortune.  What  do  we  owe  our 
holy  angel  guardian?  3.  Good  Works.  The  angel  Raphael  an- 
nounced that  the  reason  for  his  having  been  sent  was  to  be  found 
in  the  good  works  which  Tobias  had  performed.  These  may  be 
summed  up  in  three  words:  Prayer,  fasting  and  almsgiving.  By 
"prayer"  is  meant  not  merely  actual  praying,  but  in  general  all  works 
of  devotion;  for  instance,  Tobias'  pilgrimage  to  Jerusalem.  By 
"  fasting  "  is  understood  every  work  of  mortification ;  for  instance, 
when  Tobias  took  no  rest  at  night  so  that  he  might  bury  the  dead. 
Under  "  almsgiving  "  are  numbered  the  works  of  charity  and  mercy 
which  Tobias  practised  so  diligently.  What  good  works  are  par- 
ticularly recommended  in  Holy  Scripture?  These  good  works  are 
specially  recommended  to  us  because  they  are  the  opposite  of  the 

0)36. 


1 68  TEACHER'S  HANDBOOK   TO  BIBLE  HISTORY. 

threefold  evil  of  lust  or  concupiscence,  by  which  we  are  so  frequently 
enticed  to  sin — the  lust  of  the  eyes,  the  lust  of  the  flesh  and  pride ; 
because  the  lust  of  the  eyes,  or  avarice,  may  be  overcome  by  alms- 
giving, the  lust  of  the  flesh,  or  sensuality,  by  fasting,  and  pride  by 
devout  prayer,  which  presupposes  the  humbling  of  ourselves  before 
God.  4.  Concerning  the  Sufferings  of  the  Just  (cf.  XXX.  The 
patient  "Job,"  with  whom  Tobias  had  many  things  in  common). 
E.  Moral  Application. — Venerate  your  holy  guardian  angel,  listen 
to  his  voice  when  he  warns  you  of  danger,  never  cause  him  any  sor- 
row. (Let  the  lesson  be  closed  with  a  prayer  to  the  guardian  angel.) 

REVIEW   OF  THE  ASSYRIAN   CAPTIVITY— THE 
HISTORY  OF  TOBIAS. 

I.  A  short  recapitulation  of  the  events  of  this  period.  2.  How 
were  the  Israelites  treated  under  Salmanasar?  under  Sennacherib? 
Where  situated  and  upon  what  occasion  were  mentioned:  (a) 
Ninive?  (b)  Rages?  (c)  Tigris? 

LXXVL— THE  KINGS  OF  JUDA. 

A.  Preparation. — Since  the  division  of  the  kingdom  of  Solomon  (975 
B.  C),  we  have  only  concerned  ourselves  with  the  kingdom  of  Israel  and 
learned  its  history,  its  fall  and  the  captivity  of  its  people.  In  the  following 
stories  we  shall  hear  something  about  the  fate  of  the  kingdom  of  Juda,  which 
was  composed  of  the  tribes  of  Juda  and  Benjamin  who  had  remained  faithful 
to  Roboam,  and  which  had  for  its  capital  Jerusalem.  The  following  story  will 
treat  of  the  kings  of  this  realm. 

B.  Narration. — (a)    Ozias'   crime  and  punishment,      (b)    King 
Ezechias.     (c)  Other  kings. 

C.  Explanation. — (a)  Ozias  reigned  in  happiness  because  peace  and  pros- 
perity prevailed  in  his  kingdom,  and  in  consequence  of  his  numerous  victories 
his  name  had  become  famous  among  the  nations.     But  he  wished  to  usurp 
the  duties  of  the  priesthood,  and  to  enter  the  Temple,  which  was  permitted 
to  the  priests  only,     (b)   Ezechias  was  a  God-fearing  sovereign;  he  caused 
the  altars  of  the  idols  to  be  torn  down,  and  forbade  idolatry  in  his  realm, 
(c)  The  succeeding  kings  were  without  shame;  that  is,  without  fear  of  the 
divine  punishment.    They  worshipped  idols,  especially  the  idol  Moloch.    Hea- 
thenish abominations,  such  as  superstition,  atheism,  magic  and  debauchery. 

D.  Commentary. — I.    God  Humbles  the  Proud.     King  Ozias  be- 

(i)  See  page  66. 


THE  PROPHET  ISAIAS.  169 

came  vain  in  consequence  of  his  success  and  good  fortune.  St.  Chr)  3- 
ostom  says  of  him :  "  Inebriated  by  his  success  and  puffed  up  by 
his  good  fortune,  Ozias  desired  more  than  his  office  accorded  to  him, 
and  because  he  was  king  he  imagined  that  he  might  exercise  also 
priestly  functions."  By  his  usurpation  of  priestly  prerogatives  he 
elevated  himself  inordinately,  did  not  pay  to  God  the  honor  due  Him, 
denying  obedience  to  God  by  transgressing  His  laws,  and  reviled 
his  neighbor  by  threatening  the  priests  who  opposed  him.  How  do 
we  sin  by  pride?  How  humiliating  was  the  punishment  which  then 
befell  Ozias!  The  proud  king  was  stricken  with  a  most  loathsome 
disease  which,  on  account  of  its  infectious  nature,  rendered  him  in- 
capable of  reigning  any  longer.  He  lost,  therefore,  his  royal  dignity, 
and  was  forced  to  end  his  days  in  an  isolated  dwelling,  far  from  the 
abode  of  man.  How  true  is  the  word  of  the  Lord :  "  Who  so  ex- 
alteth  himself  shall  be  humbled."  2.  The  Divine  Institution  of  the 
Priesthood.  The  awful  chastisement  of  the  proud  Ozias  for  usurp- 
ing the  prerogatives  of  the  priests  was  at  the  same  time  a  confir- 
mation that  the  priesthood  was  a  divine  institution.  So  also  is  the 
priesthood  of  the  new  law  instituted  by  God.  Upon  whom  did 
Christ  directly  bestow  the  priesthood?  Who  are  the  successors  of 
the  apostles?  3.  God's  Justice  and  Benevolence.  God  rewarded 
Ezechias  for  his  faithful  observance  of  the  law  by  miraculous  as- 
sistance; but  he  punished  the  arrogant  Ozias  with  leprosy,  and  in- 
flicted other  chastisements  upon  the  wicked  kings.  What  do  we 
call  God  for  this  reason?  What  do  you  mean  by  saying  "God  is 
just"?  God  blessed  the  virtuous  Ezechias:  that  means  He  bestowed 
many  benefits  upon  him.  What  do  we  call  God  for  this  reason? 
What  do  you  mean  by  saying  "God  is  benevolent"  ? 

E.  Moral  Application. — Take  warning,  by  the  awful  punishment 
of  Ozias,  never  to  give  way  to  pride.  Remember  that  we  have  no 
ri^ht  to  be  proud,  for  what  we  are  and  what  we  have  we  owe  to 
God's  benevolence. 

LXXVIL— THE  PROPHET  ISAIAS. 

A.  Preparation. — In  order  to  convert  the  ungodly  kings  and  the  wicked 
people  God   sent   them  many   prophets,  of   whom   the  most   renowned   was 
Isaias.    The  following  story  will  tell  us  about  him. 

B.  Narration. — (a)   Isaias  preaches  penance,   (b)   His  prophecies 
of  the  Messias. 

C.  Explanation.— (a)  Isaias  (760-700  B.  C).    The  prophets  of  the  Old  Law. 


1 7o  TEACHER'S  HANDBOOK   TO  BIBLE  HISTORY. 

"  Purify  yourselves,  namely,  cleanse  your  heart  from  sins."  They  were  pro- 
voking God's  wrath  by  their  impenitence,  (b)  He  spoke  of  Christ's  life  like 
the  evangelists;  that  is  to  say,  as  if  he  had  witnessed  it  all,  like  the  evangelists 
— as  if  he  had  been  a  contemporary  of  the  Redeemer.  "  The  tongues  of  the 
dumb  are  loosed,"  so  that  they  speak  like  other  men.  "  There  is  no  beauty 
nor  comeliness  in  him."  As  a  result  of  the  cruel  treatment  He  is  entirely 
disfigured,  not  recognizable.  "  Man  of  sorrows,"  because  He  had  to  suffer 
so  much.  He  endured  all  this  to  give  us  salvation,  to  procure  for  us  the 
peace  of  the  soul.  We  are  healed  of  the  wounds  which  sin  had  inflicted  upon 
our  souls.  He  opened  His  mouth,  but  it  is  not  to  complain  of  the  injustice 
which  He  suffers  innocently.  He  is  dumb  as  a  lamb;  that  is,  he  suffers  with 
patience  and  with  resignation  to  the  will  of  God. 

D.  Commentary. — i.  God's  Sanctity,  Omniscience  and  Mercy. 
God,  through  the  prophets,  calls  upon  the  people  to  cleanse  and  to 
wash  themselves  from  all  sin.  Sin  or  evil  displeases  God.  He  detests 
and  abhors  it.  What  do  we  call  God  for  this  reason  ?  What  do  you 
mean  by  saying  "  God  is  holy  "  ?  God  tells  the  people,  through  the 
prophet,  "to  remove  their  evil  thoughts  from  His  sight."  God 
knew,  therefore,  that  the  people  thought  evil.  What  do  we  call  God 
because  He  knows  even  the  most  secret  thoughts?  What  do  you 
mean  by  saying  "God  is  omnipresent"?  If  the  people  had  been 
converted  to  Him,  if  they  had  ceased  to  lead  bad  lives,  then  God 
would  have  forgiven  them.  "  If  your  sins  are  as  red  as  scarlet." 
What  do  we  call  God  because  He  is  ready  and  willing  to  pardon 
the  truly  penitent  sinner  ?  What  do  you  mean  by  saying  "  God  is 
merciful  "  ?  2.  God  is  Ready  to  Forgive  all  Sins.  We  may  conclude 
from  the  words  "  if  your  sins,"  etc.,  that  forgiveness  for  all  sins, 
even  the  most  grievous,  can  be  had  from  God.  Can  all  sins  be  remit- 
ted ?  Hence  it  is  a  great  sin  for  one  to  think,  "  God  can  not  forgive 
my  sins":  this  would  be  a  sin  against  the  Holy  Ghost  (to  despair 
of  God's  grace).  Which  are  the  six  sins  against  the  Holy  Ghost?1 
3.  The  Ninth  Messianic  Prophecy.  Isaias  prophesied  of  the  Re- 
deemer: (a)  That  He  should  be  born  of  a  virgin.  "Behold  a 
virgin."  This  virgin  was  Mary.  In  which  article  of  faith  do  we  ex- 
press this  as  our  belief?  What  does  the  third  article  of  faith  say? 
(b)  That  He  would  be  God.  "  His  name  shall  be  called  Emmanuel  " 
(God  with  us).  "God  himself  comes  to  redeem  you."  What  do 
the  prophets  call  the  Redeemer  in  their  prophecies?  (c)  That  He 
would  work  many  miracles.  "  Then  shall  the  eyes  of  the  blind  be 
opened."  By  these  miracles  the  Redeemer  will  give  proof  of  a 
divine  attribute,  omnipotence,  and  thus  prove  His  divinity,  (d) 
That  He  would  suffer  and  die.  He  will  endure  much  sorrow — "  be 

(i)  See  page  66. 


JUDITH.  171 

wounded,"  "  beaten,"  "  led  to  the  slaughter  "  and  "  sacrificed."  He 
will  suffer  all  things,  even  death  like  a  lamb.  In  whom  was  all  this 
literally  fulfilled?  What  does  the  fourth  article  of  the  creed  teach 
us?  The  prophet  declares  also  that  the  Redeemer  would  suffer 
voluntarily.  "  He  was  offered  because  it  was  his  own  will."  Was 
Christ  compelled  to  suffer  death?  Then  Isaias  goes  on  to  prophesy 
that  the  Redeemer  will  suffer  and  die  for  our  iniquities,  to  bestow 
upon  us  peace  (of  soul)  with  God,  and  to  heal  us  of  all  our  sins. 
Why  did  Christ  wish  to  suffer  and  die?  (e)  "  That  the  nations  (all 
peoples)  shall  pray  to  Him,  and  that  His  grave  shall  be  glorious." 
All  the  nations  of  the  earth  shall  acknowledge  the  Messias  as  God, 
and  worship  Him,  which  as  a  matter  of  fact  has  been  fulfilled,  for 
Christianity  has  spread  over  the  whole  earth  and  is  still  spreading. 
His  grave  became  glorious  through  His  resurrection. 

E.  Moral  Application. — God  hates  and  detests  bad  thoughts  and 
sinful  actions.  Suppress,  in  particular,  every  thought  of  impurity, 
of  envy,  pride,  of  malicious  joy  at  the  misfortunes  of  others,  and 
avoid  all  bad  actions.  (This  lesson  should  be  closed  with  an  act  of 
contrition  and  good  resolution.) 

LXXVIIL— JUDITH. 

A.  Preparation. — About  one  hundred  years  after  the  prophet  Isaias,  the 
kingdom  of  Juda  was  in  imminent  danger  of  destruction.     It  was,  however, 
once  more  delivered  from  this  peril  through  the  act  of  a  brave  woman  named 
Judith,  of  whom  we  shall  learn  more  in  the  following  story. 

B.  Narration. — (a)    Holof ernes  before   Bethulia.     (b)   Judith's 
prayer  and  resolve,     (c)  Her  heroic  deed,     (d)  Joy  and  sally  of 
the  inhabitants  of  Bethulia.     (e)  Judith's  renown  and  end. 

C.  Explanation.— (a)   Bethulia,  a  fortress  to  the  north  of  Jerusalem,  in 
the  Gelboe  mountains.     Holofernes  orders  the  supply  of  water  cut  off,  to 
compel  the  surrender  of  Bethulia.    Judith,  a  widow,  fasted  much;  that  is  to 
say,  she  fasted  daily  with  the  exception  of  holydays.    She  wore  a  penitential 
garment;  that  means  a  coarse  garment  of  haircloth,     (fr)   She  implores  the 
Lord  to  enlighten  and  assist  her.     (c)  She  delivers  the  head  of  Holofernes 
to  her  maid,  bidding  her  put  it  in  a  wallet,     (rf)  The  prince  of  the  people — 
the  chief  or  supreme  official  in  Bethulia. 

D.  Commentary. — I.  Judith's  Virtues,     (a)  Her  piety.    It  is  said 
of  her  that  "  she  prayed  much  "  and  devoutly ;  without  doubt  for  this 
reason  she  was  reputed  to  be  a  saintly  woman.    What  does  prayer 
mean?1     (b)  Her  mortification.    Judith  led  a  retired  life,  fasted  a 
great  deal,  and  wore  haircloth,     (c)  Her  chastity.    Judith  is  called  a 

d)  304. 


1 72  TEACHER'S  HANDBOOK   TO   BIBLE  HISTORY. 

chaste  widow.     What  is  forbidden  by  the  sixth  commandment?1 

(d)  Her  fortitude.     In  her  fortitude  she  was  not  deterred  from 
facing   the   dangers   that   confronted   her,   and   of   delivering  her 
country  from  the  dreaded  enemy.    In  what  does  fortitude  consist? 

(e)  Her  patriotism.  Judith  faced  awful  dangers.  The  hostile  Holo- 
fernes  could  have  slain  her  or  deprived  her  of  liberty.     Neverthe- 
less, through  her  intense  love  of  her  people  and  country,  she  was 
ready  even  for  such  sacrifice,     (f)  Her  humility.     She  was  pos- 
sessed of  this  virtue  in  a  high  degree.     She  herself  exhorted  to 
humility.    "  Let  us  wait  humbly  for  his  consolation."    She  gave  to 
God  the  glory  for  the  vanquishing  of  Holofernes :   "  Praise  ye  the 
Lord  our  God,  who  hath  not  forsaken  them  that  hope  in  him." 
2.  Judith  the  Type  of  the  Blessed  Virgin  Mary.  Judith  was  a  chaste 
woman ;   Mary  is  the  most  chaste  virgin  and  the  most  pure  mother. 
Both  were  imbued  and  animated  with  glowing  love  for  their  people, 
for  mankind,  and  they  prayed  much  in  the  retirement  of  their 
chamber.    Judith  humbly  refused  all  honor  for  herself  and  gave  it 
to  God ;   Mary,  in  her  profound  humility,  called  herself  the  servant 
of  the  Lord.    Judith  cut  off  the  head  of  Holofernes,  the  enemy  of 
the  Jews ;  Mary  crushed  the  head  of  the  infernal  serpent,  the  enemy 
of  mankind.    Ozias  praised  Judith:   "Blessed  art  thou,  O  daughter 
of  the  Lord,  above  all  women  upon  the  earth  " ;  the  angel  said  unto 
Mary :    "  Blessed  are  thou  among  women."     The  Jewish  people 
called  Judith  the  "  glory  of  Jerusalem,  the  joy  of  Israel,  the  honor 
of  our  people  " ;    Mary  as  queen  of  all  the  saints  is  the  glory  of 
heaven,  the  joy  of  the  angels  and  blessed,  the  honor  of  Christendom. 

E.  Moral  Application. — Begin  your  work  with  prayer,  as  Judith 
did.  Did  you  begin  this  day  with  prayer  ?  Do  you  say  grace  before 
meals  ?  Never  forget  to  begin  and  end  your  day's  work  with  God 
(prayer). 

REVIEW  OF  THE  HISTORY  OF  THE  KINGDOM  OF 
JUDA  BEFORE  THE  CAPTIVITY  OF  BABYLON. 

(i)  A  short  recapitulation  of  the  events  of  this  period.  2.  The 
prophecies  concerning  the  Messias.  3.  Which  prototype  of  Mary 
have  we  been  made  acquainted  with?  4.  What  prophets  have  been 
active  in  the  kingdom  of  Juda?  (see  LXXVL).  5.  Questions 
on  geography.  Upon  what  occasion  were  mentioned  and  where 
are  situated:  (a)  Bethulia?  (LXXVIII.).  (b)  Mount  Gelboe? 
(LXXVIII.) 

(O  371- 


IN  CAPTIVITY  AT  BABYLON.    JEREMIAS.  173 


THE  CAPTIVITY  OF  BABYLON  (606-536  B.  C.X 

LXXIX. — CAPTIVITY    AT    BABYLON    AND    THE    DESTRUCTION    OF 
JERUSALEM.     JEREMIAS. 

A.  Preparation. — Since  the  inhabitants  of  the  kingdom  of  Juda,  notwith- 
standing the  exhortations  of  the  prophets,  had  not  amended  their  ways,  God 
permitted  their  kingdom  to  fall,  the  capital  to  be  destroyed,  and  the  inhabi- 
tants to  be  dragged  into  captivity.     This  was  the  time  of  the  prophet  Jere- 
mias,  of  whom  we  shall  be  told  in  the  following  story. 

B.  Narration. — (a)  Fruitless  warnings  of  Jeremias.     (b)   Fall 
of  the  kingdom  of  Juda.     The  Israelites  led  captive  to  Babylon, 
(c)  Lamentation  of  Jeremias.     (d)  His  prophecy. 

C.  Explanation. —  (a)  "With  a  yoke"  (Jer.  xxvii.).    By  yoke  is  generally 
understood  a  harness  of  wood  placed  upon  the  necks  of  oxen,  and  to  which 
are  fastened  the  traces.     The  prophet  appeared  among  the  people  with  a 
yoke  upon  his  neck,  as  a  sign  to  them  of  the  oppression  of  the  captivity  with 
which  God  would  visit  them  as  a  punishment  for  their  impenitence.     But 
they  persecuted  him  because  his  penitential  sermons  and  reproaches  on  ac- 
count of  their  sins  displeased  them.    Jeremias  was  finally  scourged  and  thrown 
into  a  dungeon.  « He  was  set  free  by  Nabuchodonosor,  after  the  conquest  of 
Jerusalem.     (#)  "  King  of  Babylon,"  or  Babylonia,  with  capital  Babylon  on 
the  Euphrates.    Nabuchodonosor  came  again  and  besieged  Jerusalem,  because 
the  Jews  had  revolted  against  him.     This  was  in  the  year  599.     A  fearful 
famine  set  in,  which  was  so  terrible  that  the  most  revolting  things  were  eaten, 
even  children  being  killed  and  devoured  by  their  own  mothers.    Finally,  after 
a  siege  which  had  lasted  a  year  and  a  half,  Jerusalem  was  destroyed,  in  the 
year  588.    The  city  was  plundered  and  sacked.    The  ark  of  the  covenant,  the 
holy  tent,  and  the  altar  of  burnt  offerings  had  been  previously  removed  by 
Jeremias  and  hidden  in  a  cave  on  Mount  Nebo.    Almost  all  of  the  people  were 
carried  away  captive,  except  some  of  the  very  poorest,  who  were  left  be- 
hind to  cultivate  the  land"    (lii.   16).      (c)  Jeremias  was   allowed  by  the 
victor  the  choice  either  to  remain  or  to  go  to  Babylon.     "The  mistress  of 
the  people,"  the  once  powerful  Jerusalem,  that  ruled  over  many  nations,  has 
become  like  a  widow ;  that  means  forsaken,  deprived.    It  was  now  taxed  with 
a  tribute  to  the  king  of  Babylon.    "  The  ways  of  Sion  " ;  that  means  the  roads, 
paths  that  led  to  Sion  (Jerusalem)— "O  all  you  who  pass  by  the  way"— by 
Jerusalem.  "  Convert  us  "  (Lam.  v.  21).    God  must  make  a  beginning  with  His 
grace.     "Renew  our  days":  the  prophet  asks  for  them  a  return  of  former 
happy  times,     (d}   "He  knew,"  in  consequence  of  divine  revelation,  what 


i74  TEACHER'S  HANDBOOK   TO   BIBLE   HISTORY. 

would  happen  to  the  house,  that  is,  to  the  descendants  of  these  two  king- 
doms. "  I  will  write  my  law  in  their  hearts  and  be  merciful  to  their  in- 
justices." The  New  Law,  that  God  here  promises  through  His  prophets,  will 
be  a  covenant  of  the  heart,  a  law  of  grace. 

D.  Commentary. — i.  Attributes  of  God.    (a)  His  patience.    God 
had  unceasingly,  through  His  prophets,  especially  through  Jeremias, 
invited  the  obstinate  inhabitants  of  the  kingdom  of  Juda  to  do 
penance.    He  bore  with  them  patiently  for  387  years,  until  at  last 
the  threatened  punishment  was  visited  upon  them.    God  had  there- 
fore waited  a  long  time  before  He  punished.    What  do  we  call  God 
for  this  reason  ?    What  do  you  mean  by  saying  "  God  is  forbear- 
ing"?   (b)  His  faithfulness.    That  with  which  God  had  threatened 
the  impenitent  people  of  the  kingdom  Judea  through  His  prophet 
Jeremias  had  actually  come  to  pass.    "  You  shall  serve  the  king  of 
Babylon."    God  had  accordingly  carried  out  His  threat.    What  do 
we  call  God  for  this  reason  ?    What  do  you  mean  by  saying  "  God 
is  faithful"?     (c)  His  justice.   The  realization  of  the  divine  threat 
was  a  well  merited  punishment  for  the  impenitent  people,  who  were 
now  deprived  of  freedom  and  home.    The  prophet,  who  was  inno- 
cently kept  a  prisoner,  however,  was  by  God's  providence  rewarded 
with  liberty.    What  do  we  call  God  for  this  reason?    What  do  you 
mean  by  saying  "  God  is  just "  ?    2.  The  Necessity  of  God's  Grace. 
In  Jeremias'  words,  te  Convert  us,  O  Lord,  to  thee,  and  we  shall 
be  converted,"  the  necessity  of  divine  grace  is  clearly  pointed  out 
to  us.    God  must  make  a  beginning  with  His  grace.    "  No  one  can 
come  to  me,  unless  the  Father  draws  him  " ;  that  means  by  His  grace. 
To  what  extent  is  the  assistance  of  grace  necessary  to  us?1    3.  The 
Tenth  Messianic  Prophecy.    The  prophet  evidently  referred,  in  his 
prophetic  words,  "  Behold,  the  day  cometh  when  I  shall  make  a  new 
covenant  with  the  house  of  Israel,"  to  the  New  Law,  which  was  to 
be  more  perfect  than  the  Old  Law.     While  in  the  Old  Law  the 
commandments  were  written  upon  tablets  of  stone,  in  the  New  Law 
God  wills  that  His  commandments  should  be  written  in  the  hearts 
of  men,  that  they  may  be  purified  by  His  grace  from  their  iniquities 
and  be  saved. 

E.  Moral  Application. — You  are  members  of  the  New  Law  fore- 
told by  the  prophets.    In  holy  Baptism  the  law,  that  means  the  com- 
mandments of  God,  were  implanted  in  your  heart.     God  cleansed 
you  from  original  sin  and  sanctified  you.    And  when  you  went  to 
Confession  God  purified  you  from  your  sins  afresh,  and  bestowed 

(o  105. 


THE  JEWS  IN  BABYLON.   EZECHIEL'S  VISION.  175 

His  grace  again  upon  you.  Be  careful  not  to  lose  it  again  by 
grievous  sin,  and  remember  the  words  of  the  apostle :  "  Brethren, 
we  exhort  you,  that  you  receive  not  the  grace  of  God  in  vain." 


LXXX. — THE  JEWS  IN  BABYLON.    EZECHIEI/S  VISION. 

A.  Preparation. — The   unfortunate   inhabitants  of  the  kingdom  of  Juda 
found  themselves  now  in  captivity  in  the  great  Babylonian  kingdom.     What 
happened  to  them  there,  and  how  God  consoled  them  through  a  prophet,  we 
shall  learn  in  the  following  story. 

B.  Narration. — (a)    Longing  of  the  captives   for  their  home, 
(b)  Work  of  the  prophet  Ezechiel.    (c)   His  vision,     (d)   Mean- 
ing of  the  same. 

C.  Explanation.— (a)  God  permitted  the  Jews  to  be  taken  captive  by  the 
Babylonians.    For  seventy  years  the  Jews  remained  captive  in  Babylon.    They 
wept  and  sighed,  longing  to  return  to  their  country.    "  On  the  branches  of  the 
willow  trees  we  hung  up  our  harps  " ;  they  meant  by  that,  that  in  their  sadness 
they  could  not  sing  to  the  harp.    "Hymn  of  praise" — a  joyful  song.    "How 
could  we  sing  the  songs  of  Sion  in  a  strange  land?"     According  to  their 
ideas,  this  would  have  been  a  desecration  of  the  songs  that  they  had  chanted 
in  Jerusalem  at  the  divine  worship.    "  May  my  right  hand  be  forgotten  "  (by 
God,  who  giveth  all  life  and  movement),  so  that  it  would  become  lame  and 
useless.     "  My  tongue  clave  to  my  jaws,"  for  thirst,  "  so  that  it  is  dumb,  if 
I  make  not  Jerusalem  the  beginning  of  my  joys  " ;  that  means,  if  anything  but 
Jerusalem  should  cause  me  gladness !     (b)  Vision— apparition,    (c)  Vision  of 
of  the  dry  bones — the  bones  of  the  dead   (Ezech.  xxxvii.  i).      Thus  saith 
the  Lord  God :    "  Come,  spirit,  from  the  four  winds  " — the  four  points  of  the 
compass,     (d)  "  Our  bones  are  dried  up,"  so  they  said,  for  they  felt,  in  their 
captivity,  as  if  they  were  dead,  in  a  grave. 

D.  Commentary. — i.  Purpose  of  Suffering.    How  great  the  sor- 
row of  the  captives  was  may  be  inferred  from  the  touching  lamen- 
tations, put  into  verse  by  their  contemporary.    Still  this  sorrow,  this 
common  suffering,  was  most  salutary  for  the  Jews.    They  realized 
now  how  foolishly  they  had  acted  by  forsaking  God,  and  giving  no 
heed   to   exhortations  and   warnings   of   the   prophets.      For  this 
reason  they  returned  to  God  with  contrition  and  were  converted. 
Thus  these  sufferings  brought  about  an  amendment  of  life  of  the 
Jews.     If  God  provides  for  everything,  why  is  there  so  much  suf- 
fering?   2.  The  Divine  Mercy  and  Goodness.    Although  the  cap- 
tivfty  of  the  Jews  was  a  severe  punishment  for  them,  yet  it  was  at 


176  TEACHER'S  HANDBOOK   TO  BIBLE   HISTORY. 

the  same  time  a  proof  of  divine  mercy.  "  God  desires  not  the  death 
of  the  sinner,  but  that  he  should  be  converted  and  live."  For  this 
reason  God  called  the  prophet  Ezechiel,  who  exhorted  the  captives 
to  be  converted.  What  do  you  mean  by  saying  "  God  is  merciful  "? 
Through  the  prophets  God  caused  it  to  be  revealed  to  the  captives 
that  He  would  lead  them  back  to  their  country,  and  thus  gave 
them  a  fresh  proof  of  His  infinite  love  and  goodness.  What  do 
we  call  God  for  this  reason  ?  What  do  you  mean  by  saying  "  God 
is  good  "  ?  3.  The  Eleventh  Messianic  Prophecy.  Ezechiel's  vision 
of  the  resurrection,  by  the  spirit,  of  the  dry  bones  lying  scattered  in 
the  valley,  according  to  the  explanation  which  God  Himself  gave, 
points,  first  of  all,  to  the  Jews  dwelling  scattered  throughout  the 
kingdom  of  Babylon  whom  the  Lord  would  bring  together,  instil 
with  new  courage  and  lead  back  to  their  country.  This  marvelous 
vision  may  be  applied  also  to  the  New  Law,  in  which  the  Redeemer, 
who  gathers  around  Him  the  nations,  scattered  over  the  whole  world 
in  darkness  and  the  shadow  of  the  death  of  unbelief,  reanimates  them 
by  the  Holy  Spirit,  and  transforms  them  into  a  great  people  and  in 
the  kingdom  of  His  Church. 

E.  Moral  Application. — You,  too,  belong,  through  holy  Baptism,  in 
which  the  Holy  Spirit  was  granted  to  you,  to  this  great  people  and 
kingdom  of  God,  to  the  holy  Catholic  Church.  Look  to  it  that  not 
by  grievous  sin,  which  drives  the  Holy  Spirit  out  of  your  soul,  you 
are  relapsed  into  spiritual  death. 


LXXXI. — YOUNG  DANIEL  AND  His  FRIENDS. 

A.  Preparation. — Even   in  captivity  there  were  not  lacking  among  the 
Jews   temptations   to   disobedience   against   the   divine   law,   particularly  by 
partaking   of   forbidden   food.     Many   sinned,   others   remained   faithful   to 
the  commandments.     To  this  number  belonged  the  youthful  Daniel  and  his 
friends.    We  shall  now  learn  how  God  rewarded  them  for  this. 

B.  Narration. — (a)  Daniel's  and  his  friends'  fear  of  God.     (b) 
Their  reward. 

C.  Explanation. —  (a)  Daniel  and  his  friends  Ananias,  Misael  and  Azarias 
were  selected  for  service  in  the  palace,  which  means  that  they  were  to  be 
trained  to  be  court  officials.    For  this  reason  they  received  instruction  in  the 
writing  and  speaking  of  the  Babylonian  language,  as  also  in  all  the  sciences. 
They  resolved  not  to  eat  the  food  forbidden  by  their  law.    According  to  their 


DANIEL  SAVES  THE  CHASTE  SUSANNA.  177 

law  the  Jews  were  forbidden  to  eat:  The  flesh  of  unclean  animals,  such  as 
pork,  for  instance;  the  meat  of  animals  that  had  been  strangled  to  death, 
and  in  which  still  remained  the  blood,  raw  meat,  certain  parts  of  the 
meat  of  animals,  finally,  the  meat  of  animals  that  had  been  sacrificed  to 
idols.  Hence  Daniel  and  his  friends  wished  to  eat  only  vegetables,  (b)  God 
gave  them  wisdom  and  science  as  a  reward  for  their  piety,  so  that  they  sur- 
passed all  Jews  and  Babylonians  in  knowledge.  They  received  the  "  gift 
of  prophecy,"  i.  e.,  the  gift  to  foretell  the  future. 

D.  Commentary. — i.  The  Fear  of  God.  Daniel  and  his  friends  re- 
solved to  observe  the  law  of  God,  and  not  to  eat  forbidden  foods,  be- 
cause they  feared  to  offend  God.      They  possessed,  therefore,  the 
virtue  of  the  fear  of  God,  and  practised  the  same,  although  grievous 
temptations  to  be  disloyal  to  God  were  not  wanting.  Their  fear  of  sin 
was  greater  than  the  inducements  of  temptation.     Must  we  avoid 
grievous  sins  only?  2.  Temperance.   As  we  have  seen,  the  induce- 
ments to  sin  were  very  great  for  Daniel  and  his  friends.    The  tempt- 
ing foods  and  precious  wines  must  have  excited  their  desires.    But 
they  bridled  their  sensual  inclinations  and  desires,  and  were  not  pre- 
vented thereby  from  right-doing.  They  possessed,  therefore,  also  the 
virtue  of  temperance,  which  is  one  of  the  four  cardinal  virtues.    In 
what  does  temperance  consist?  3.  The  Law  of  Abstinence.  Accord- 
ing to  the  Jewish  law  it  was  forbidden  to  partake  of  flesh  foods  and 
wines  with  idolaters.    Since  the  Babylonians  were  idolaters,  Daniel 
and  his  friends  contented  themselves  with  vegetables  and  water, 
thereby  observing  the  abstinence,  which  prescribes  in  our  days  that 
upon  certain  days,  especially  Fridays,  no  meat  must  be  eaten.  What 
does  the  third  commandment  of  the  Church  prescribe?     Who  is 
obliged  to  abstain  from  meat? 

E.  Moral  Application. — Observe   conscientiously   the   prescribed 
abstinence  from  flesh  meat  on  Fridays  and  other  days  of  obligation. 
If  it  is  hard  for  you  to  do  so  sometimes,  reflect  that  Friday  is  the 
day  upon  which  the  Saviour  endured  so  much  suffering  for  you. 
For  His  sake  you  certainly  can  undertake  the  trifling  deprivation  of 
flesh  meat  for  a  day. 

LXXXII. — DANIEL  SAVES  THE  CHASTE  SUSANNA. 

A.  Preparation. — The  great  wisdom  which  Daniel  had  received  as  reward 
for  his  piety  revealed  itself,  on  one  occasion,  in  the  trial  and  conviction  of 
two  villains  who  had  falsely  accused  a  virtuous  wife.  The  following  story  will 
tell  us  about  it. 


i78  TEACHER'S  HANDBOOK   TO   BIBLE  HISTORY. 

B.  Narration. — (a)   The  temptation,     (b)   Susanna's  accusation 
and  condemnation,    (c)  The  unmasking  and  punishing  of  the  wicked 
judges. 

C.  Explanation. —  (a)  Daniel  is  chosen  to  be  judge.    By  permission  of  the 
king  (Nabuchodonosor)  the  Jews  were  allowed  to  be  judged  according  to  the 
laws  of  their  own  country.   "Susanna  went  to  walk  in  the  orchard" ;  one  was 
adjoining  nearly  every  house.     She  was  tempted  to  evil,  to  a  sin  against 
the  sixth  commandment.     She  was  taken  by  surprise.     Because  of  the  false 
testimony  of  these  two  wicked  men  Susanna  forfeited  her  good  name  and 
reputation  and  was  condemned  to   death.     "  For  if  I   do  this  thing,  it  is 
death  to  me"  (Dan.  xiii.  22),  spiritual  death,  death  of  the  soul.     "And  if  I 
do  it  not  I  shall  not  escape  your  hands,"  because  you  will  accuse  me  falsely 
and  my,  condemnation  will   follow.     It  is  better   for  me  to   fall  into  your 
hands  and  die  innocent.     (&)   Every  one  who  knew  her  wept,  because  they 
knew  her  virtues,  and   they  believed   it  impossible  that   she  would  burden 
herself  with  such  crime.     She  called  upon  the  Lord  to  save  her.    The  multi- 
tude of  the  people  was  to  pronounce  the  verdict,  because  the  judge  whose 
duty  it  otherwise  would  have  been  to  pronounce  the  verdict  appeared  as  a  wit- 
ness.   She  was  condemned  to  be  stoned  to  death,     (c)  God  enlightened  Daniel 
so  that  he  perceived  the  unjust  condemnation  of  Susanna.  The  mastic  tree — a 
tree  not  found  in  these  parts,  the  fragrant  resin  of  which  is  used  as  incense. 
"Thou  hast  lied  against  thy  own  head,"  Daniel  says  to  the  wicked  judge; 
that  means  to  thy  own  destruction.     The  witnesses  contradicting  themselves, 
the  assembly  knew  that  she  was  innocent     Daniel  became  great  in  the  eyes 
of  the  people,  who  greatly  respected  him. 

D.  Commentary. — i.  Fortitude.    Susanna  found  herself  in  an  ex- 
tremely difficult  position.     If  she  had  consented  to  sin,  she  would 
have  lost  thereby  the  friendship  of  God  and  heaven.   If  she  did  not 
consent,  then  she  would  be  dishonored  before  the  whole  multitude, 
condemned  and  put  to  death.      Nevertheless,  she  would  rather  die 
than  offend  God.     She  possessed,  therefore,  the  virtue  of  fortitude. 
In  what  does  fortitude  consist?  (cf.  LXXVIIL).  2.   How  to  Over- 
come Temptations  against  Chastity.  We  may  learn  of  Susanna  how 
to  act  in  time  of  temptation,  especially  in  temptations  against  chastity. 
When  this  shameful  sin  was  suggested  to  Susanna  she  immediately 
thought  of  God's  presence.     The  thought  of  God,  then,  is  the  best 
means  against  temptation.    Then  she  cried  loudly  for  help.    So,  too, 
should  we  act   under  such  circumstances ;  if  there  is  no  other  means 
of  escaping  from  sin,  then  cry  aloud  for  help.   3.  Attributes  of  God. 
(a)  His  omnipresence.    The  wicked  judges  sought  to  tempt  Susanna 
to  sin  by  suggesting  to  her  that  "  no  one  saw  them."    But  Susanna 
knew  that  One  saw  them,  namely,  God.    Therefore  she  said :  "  It  is 


DREAM.  179 

better  for  me  to  fall  into  your  hands  without  doing  it,  than  to  sin  in 
the  sight  of  the  Lord  "  (Dan.  xiii.  23).  Of  what  attributes  of  God 
did  Susanna  think,  therefore?  What  do  you  mean  by  saying  "  God 
is  omnipresent"?  (b)  His  eternity  and  omniscience.  Susanna 
prayed  to  the  eternal  God.  What  do  you  mean  by  saying  "  God  is 
eternal "  ?  "  Who  knowest  hidden  things,  and  knowest  all  things." 
What  do  we  call  God  for  this  reason  ?  What  do  you  mean  by  saying 
"  God  is  omniscient"?  (c)  His  justice.  Susanna,  the  virtuous  and 
chaste  wife,  was  saved  from  death  by  God's  providence,  while  the 
two  villains  who  sought  her  ruin  had  to  undergo  that  very  death 
which  they  planned  for  Susanna.  Thus  God  rewarded  her  virtue, 
and  punished  her  accusers  for  their  wickedness.  What  do  we  call 
God  for  this  reason  ?  What  do  you  mean  by  saying  "  God  is  just  "  ? 
E.  Moral  Application. — Whenever  you  are  tempted  to  unchastity, 
think  instantly  of  God's  presence. 

LXXXIII. — NABUCHODONOSOR'S  DREAM. 

A.  Preparation. — Daniel's  wisdom  and  power  of  prophecy  came  again  into 
prominence  when  King  Nabuchodonosor  had  a  strange  dream,  which,  how- 
ever, he  could  not  remember.    No  man  except  Daniel  could  recall  the  dream 
and  give  its  significance.     We  shall  hear  about  it  in  the  following  story. 

B.  Narration. — (a)    The  king's  wrath  against  the  magicians  and 
wise  men.     (b)    Daniel's  prayer  heard,     (c)    Significance  of  the 
dream. 

C.  Explanation.— (a}  The  dream.    The  king  had  a  vision  in  his  dream, 
but  afterward  forgot  what  he  had  seen,  and  only  the  impression  remained 
that  in  the  dream  he  had  experienced  great  fear.     Nabuchodonosor  sent  for 
the  wise  men  to  explain  the  meaning  of  the  dream,  which,  not  being  om- 
niscient, they  could  not  do.    Daniel  and  his  friends  were  also  sent  for,  because 
they,  too,  belonged  to  the  wise  men  of  the  land,    (b)  Daniel  tells  what  Nabu- 
chodonosor saw  in  his  dream,  about  the  statue  of  gold  and  the  stone  that 
was  cut  out  of  the  mountain  without  hands,  that  is  to  say  of  itself,  and  how 
this  stone  broke  the  statue  to  pieces  (Dan.  ii.  34).    (r)  And  the  king  spoke  to 
Daniel  and  said:  "Verily,  your  God  is  the  God  of  gods"  (meaning  the  su- 
preme ruler,  even  over  the  pagan  gods,  idols)  "  and  Lord  of  kings."    Daniel 
was  advanced  to  a  high  station. 

D.  Commentary. — I.  Even  the  Heathen  were  not  Forsaken  by 
God.  In  the  story  of  the  Tower  of  Babel  we  learned  that  God 
abandoned  to  their  evil  inclinations  the  wicked  people  who,  refusing 


180  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

to  obey  Him,  worshipped  idols.  Later  we  learned  how  He  chose 
the  God-fearing  Abraham,  and  made  him  the  patriarch  of  the  great 
Israelitish  race,  in  whom  the  true  faith  and  the  hope  of  the  Redeemer 
were  preserved  among  men.  Yet  God  had  not  entirely  forsaken  the 
heathens.  Now  and  again  He  sent  to  them  pious  and  enlightened 
men,  who  proclaimed  to  them  the  true  faith  and  promised  the  Re- 
deemer. Jonas,  for  instance,  was  one  of  these  men,  and  so  was 
Daniel,  of  whom  we  now  speak.  God  revealed  to  Daniel  the  king's 
dream,  whereby  Nabuchodonosor  was  moved  to  acknowledge  that 
"  Your  God  is  the  God  of  gods,"  thereby  acknowledging  that  the  God 
of  Israel  is  the  true  God,  and  that  he  had  hitherto  worshipped  false 
gods.  At  the  same  time  God  pointed,  through  Daniel,  in  the  inter- 
pretation of  the  dream,  to  the  coming  Redeemer  and  to  His  powerful 
kingdom.  2.  The  Twelfth  Messianic  Prophecy.  According  to  the 
interpretation  of  Nabuchodonosor's  dream  revealed  by  God  to  Daniel 
there  were  to  succeed  (and  actually  did  succeed)  to  the  mighty  king- 
dom of  Babylon  (the  head  of  gold),  (a)  the  Median  kingdom  of 
Cyrus  (the  kingdom  of  silver),  (b)  the  Macedonian  kingdom  of 
Alexander  the  Great,  the  conqueror  of  the  world  (the  brazen  king- 
dom), (c)  the  Roman  Empire  (the  kingdom  of  iron),  which,  how- 
ever, was  not  solid  internally,  and  therefore  was  split  up  into  many 
smaller  kingdoms  (hence  the  feet  of  iron  and  clay).  "  The  God  of 
heaven  will  set  up  a  kingdom  that  shall  stand  for  ever"  (Dan.  ii.  44). 
Daniel  indicated  thereby  the  kingdom  of  God  upon  earth,  the  Church, 
which  has  taken  unto  herself  all  the  kingdoms  of  the  universe  and 
will  never  be  destroyed.  "  The  gates  of  hell  shall  never  prevail 
against  it."  3.  The  Church  is  Universal,  or  Catholic.  The  stone 
which  crushed  the  statue  became  a  great  rock  and  filled  the  whole 
earth.  The  Church  founded  by  Christ  had  a  small  beginning,  but  in 
a  short  time  spread  among  the  different  nations,  and  is  spreading 
ever  more  and  more.  What  marks,  accordingly,  does  the  true 
Church,  founded  by  Christ,  possess?1  Why  is  the  Roman  Church 
manifestly  catholic,  or  universal? 

E.  Moral  Application. — Be  grateful  to  God  for  the  grace  of  being 
children  of  the  true  Church.  Show  your  gratitude  by  obeying  your 
Mother,  the  Church,  in  all  her  commandments.  Remember  the  say- 
ing of  St.  Cyprian :  "  They  will  not  have  God  for  their  Father  who 
have  not  the  Church  for  their  Mother." 


128. 


THE   THREE   YOUNG  MEN.  181 


LXXXIV.— THE  THREE  YOUNG  MEN  IN  THE  FIERY  FURNACE. 

A.  Preparation.— Although  King  Nabuchodonosor  had  acknowledged  the 
God  of  the  Jews  as  the  supreme  God,  still  he  did  not  give  up  his  idolatry. 
He  caused  an  idol  to  be  set  up  on  a  pillar  and  ordered  all  his  subjects  to 
worship  it.    Daniel's  three  friends  would  not  comply.    How  they  were  to  be 
punished  for  this,  and  how  they  were  miraculously  saved  by  God,  will  be  told 
in  the  following  story. 

B.  Narration. — (a)  The  strong  faith  of  the  youths,     (b)  Their 
punishment  and  miraculous  rescue,     (c)  Effect  of  these  miracles. 

C.  Explanation. — (a)  King  Nabuchodonosor  made  a  pillar  of  gold;  that 
means  a  pillar  covered  with  gold  plate,  upon  which  probably  stood  the  image 
of  the  idol  Bel.     At  the  dedication  of  the  same   (that  means  upon  the  day 
when  the  pillar  was  to  be  worshipped  for  the  first  time),  all  present  pros- 
trated themselves  before  it  with  the  exception  of  the  three  youths.     Daniel 
was  not  present  upon  that  day.     (b)  "Who  is  the  God  that  shall  deliver  you 
out  of  my  hands  "  ? — that  means  there  is  no  God  powerful  enough  to  set  you 
free.    "  If  you  do  not  worship  the  idol,  you  shall  be  instantly  cast  into  the 
fire";  the  three  youths  made  known  their  perfect  resignation  to  the  will  of 
God,  and  their  firm  determination  to  die  rather  than  worship  idols,     (c)  The 
king  was  astonished  because  the  youths  were  not  burned;  he  was  frightened 
by  the  miracle  which  he  beheld  in  the  furnace,  for  he  saw  four  young  men, 
and  the  form  of  the  fourth  is  like  "a  son  of  the  gods";  that  is  to  say,  not 
like  a  human  but  like  a  supernatural  being.    "  Not  a  hair  of  their  heads  was 
singed  " — whereby  we  perceive  that  the  fire  had  no  power  over  them. 

D.  Commentary. — I.  The  First  Commandment  and  the  Worship- 
ping of  Images.     Nabuchodonosor  required  his  subjects  to  worship 
"a  statue;  that  means  to  give  to  it  divine  honors.      Why  was  this 
wrong  ?    Whom  alone  must  we  adore  ?  In  which  commandment  does 
God  command  this  ?    What  is  the  first  commandment  ?l    What  does 
it  forbid?     We  Christians,  too,  have  statues  in  our  churches  and 
homes,  namely,  images  of  Christ  and  the  saints.     Is  it  allowed  to 
venerate  the  pictures  of  Christ  and  of  the  saints  r*    But  does  it  not 
say :    "  Thou  shalt  not  make  to  thyself  any  graven  image  "  ?    Is  it 
not  superstition  to  pray  before  statues?     2.  Lawful  Disobedience 
toward  Superiors.    The  three  youths  were  disobedient  to  the  king 
by  not  prostrating  themselves  and  adoring  the  statue.    Was  this  act 
of  disobedience  a  sin?    In  which  cases  may  we  refuse  obedience  to 
parents  and  superiors?    3.  God's  Omnipotence  and  Justice.    It  was 

d)  315.       (2)  431. 


1 82  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

manifestly  a  miracle  that  the  fire,  contrary  to  nature,  had  no  power 
over  the  young  men.  Who  worked  this  miracle?  What  do  we  say 
of  God  for  this  reason  ?  What  do  you  mean  by  saying  "  God  is  omni- 
potent "  ?  By  miraculously  preserving  the  lives  of  these  youths  in 
the  midst  of  the  fire  God  thus  rewarded  them  for  their  steadfastness 
and  their  obedience  to  His  commandments.  But  those  who  threw 
them  into  the  furnace  He  punished  according  to  merit.  What  do 
you  mean  by  saying  "  God  is  just  "  ? 

E.  Moral  Application. — See  that  you  always  faithfully  observe 
the  first  commandment.  Honor  God  without  fear  of  wicked  persons. 
If  it  ever  seems  difficult  for  you  to  profess  your  faith  publicly,  re- 
member the  words  of  our  Saviour,  "  Whoso  confesses  me  before 
men,  him  will  I  also  confess  before  my  heavenly  Father." 

LXXXV. — BALTASSAR'S  SACRILEGE  AND  PUNISHMENT. 

A.  Preparation. — What  Daniel   had   said   in   his   interpretation,   that   the 
dream   of   Nabuchodonosor,   viz.,   that   other   kingdoms   would    succeed   the 
Babylonians,  was  in  part  already  fulfilled  under  the  reign  of  the  wicked  son 
and  successor  of  that  king.    In  the  following  story  we  shall  learn  more  about 
this. 

B.  Narration. — (a)  Baltassar's  sacrilege.    The  mysterious  hand, 
(b)  The  mysterious  words  interpreted  by  Daniel,     (c)  Baltassar's 
punishment. 

C.  Explanation.—(d)   The  king  Baltassar  prepared  a  great  feast   (Dan. 
v.  i),  to  which  all  the  nobles  of  the  realm  were  invited.    They  drank  out  of 
the  vessels  of  gold  and  silver  which  the  king's  father,  Nabuchodonosor,  had 
carried  away  from  the  Temple  at  Jerusalem,  and  which  had  been  used  only 
in  the  divine  service.     (&)  Daniel  tells  Baltassar:   "Thou  hast  lifted  up  thy- 
self against  the  Lord";  that  means  thou  hast  rebelled  against  him,  because 
thou  hast  desecrated  and  misused  the    sacred  vessels  dedicated  to  His  service. 
"Thou  hast  been  weighed  in  the  balance  and  found  wanting,"  which  means, 
in  proportion  to  thy  wicked  deeds  thou  hast  done  so  little  good  that  thou 
art  not  worthy  to  live  any  longer,     (c)  The  same  night  Baltassar  was  slain 
by  his  brother-in-law,  after  which  the  kingdom  was  so  divided  that  north 
Babylonia  was  incorporated  into  the  Median,  south  Babylonia  into  the  Per- 
sian kingdom. 

D.  Commentary. — i.  Intemperance  and  its  Consequences.     Bal- 
tassar had  partaken  of  too  much  wine,  so  that  he  was  drunk.    What 
is  this  sin  called  ?    What  sin  do  we  commit  by  intemperance  in  eating 
and  drinking?    Intemperance  is  one  of  the  seven  capital  sins,  so- 


THE  GOD  BEL.   DANIEL  IN  THE  LIONS'  DEN.  183 

called  because  many  other  sins  arise  from  them.  What  other  sin 
was  the  result  of  Baltassar's  intemperance?  Holy  Scripture  says 
drunkards  shall  not  possess  the  kingdom  of  heaven.  2.  Sacrilege. 
Baltassar  caused  to  be  brought  in  the  vessels  dedicated  to  the  service 
of  God,  consecrated  vessels,  that  he,  his  wives  and  the  nobles,  might 
drink  from  them.  It  was  a  profanation  of  sacred  articles,  a  sacri- 
lege. 3.  Divine  Justice  and  Faithfulness.  Baltassar's  shameful 
crime  soon  met  its  punishment.  God  allowed  the  impious  king  to  be 
slain  that  same  night.  What  do  we  call  God  for  this  reason  ?  What 
do  you  mean  by  saying  "God  is  just"?  That  which  God  had  an- 
nounced through  Daniel  was  thus  fulfilled.  The  kingdom  of  Baby- 
lon was  divided  between  the  Medes  and  Persians.  What  do  we  say 
of  God  for  this  reason  ?  What  do  you  mean  by  saying  "  God  is 
faithful"? 

E.  Moral  Application. — Avoid  intemperance  in  eating  and  drink- 
ing. You  do  not  confer  any  benefit  upon  your  body  by  eating  or 
drinking  immoderately;  you  are  far  more  likely  to  undermine  your 
health  by  intemperance.  Remember :  "  By  surfeiting  many  have 
perished:  but  he  that  is  temperate  shall  prolong  life"  (Ecclus. 
xxxvii.  34). 

LXXXVI. — THE  GOD  BEL.    DANIEL  IN  THE  LIONS'  DEN. 

A.  Preparation. — Cyrus,  the  Persian  king,  who  soon  took  possession  of 
Babylon,  took  great  liking  to  Daniel.     The  king's  subjects,  on  the  contrary, 
hated  Daniel  and  sought  to  take  his  life.    But  God  saved  him  in  a  miraculous 
way.    The  following  story  will  tell  us  about  it 

B.  Narration. — (a)  The  king  is  convinced  of  the  impotence  of 
Bel  and  of  the  dragon,   (b)  Revenge  of  the  Babylonians,   (c)  Mirac- 
ulous preservation  of  Daniel  in  the  lions'  den.     (d)  His  deliverance 
from  the  same ;  punishment  of  his  enemies. 

C.  Explanation. — (a)  "The  new  king";  that  is  to  say,  Cyrus.    He  asked 
Daniel  why  he  would  not  adore  Bel  ?    Daniel  explains  to  the  king  how  it  was 
impossible  for  Bel  to  eat  and  drink.     The  king  then  had  food  placed  before 
Bel,  and  withdraws  after  Daniel  had  sifted  fine  ashes  on  the  floor,  that  they 
might  know  if  any  one  had  entered.     (&)  Daniel  brings  about  destruction  of 
the  idolized  dragon,  i.  e.,  a  great  serpent,  whereupon  the  Babylonians  became 
furious  and  demanded  his  being  delivered  up  to  them.     The  king  delivers 
him  up  for  fear  of  his  own  life,  and  they  cast  him  into  a  lions'  den — a  deep 
cave,  where  seven  of  these  animals  were  kept,     (c)  An  angel,  by  the  force  of 


1 84  TEACHER'S  HANDBOOK   TO   BIBLE  HISTORY. 

his  spirit  (that  means  in  an  instant),  transports  Habacuc  to  the  den  of  lions. 
Daniel  eats  the  food,  having  been  for  six  days  without  food  of  any  kind. 
(d)  The  king  comes  to  bewail  Daniel,  namely,  his  death. 

D.  Commentary. — i.  Zeal  for  God's  Glory.  Daniel  gave  proof  of 
this  by  doing  all  in  his  power  to  convince  the  Babylonians  of  the 
worthlessness  and  impotence  of  their  false  gods,  that  idolatry  might 
be  abolished,  without  caring  as  to  whether  the  Babylonians  hated  and 
persecuted  him  for  it.    Daniel  loved  the  true  God,  adored  Him,  and 
was  desirous  that  the  Babylonians  likewise  should  know,  love  and 
worship  the  true  God.     When  do  we  adore  God  in  our  heart? 
2.  God's  Omnipotence  and  Goodness.    The  lions  desisted  from  sav- 
ageness,  and,  contrary  to  their  nature,  left  Daniel  unhurt.     God 
brought  this  about.  He  "  shut  the  lions'  jaws,"  by  virtue  of  His  om- 
nipotence, which  nothing  can  withstand.    A  second  proof  of  the  di- 
vine omnipotence  was  the  carrying  of  Habacuc  from  Judea  to  Baby- 
lon, a  distance  of  2,400  miles,  in  an  instant.   What  do  you  mean  by 
saying  "  God  is  omnipotent  "  ?  For  his  zeal  for  God's  glory,  by  which 
Daniel  sought  to  rid  the  Babylonians  of  their  idol  worship,  he  was 
cast  into  the  lions'  den.  Therefore  God  showed  His  love  and  goodness 
toward  him  in  several  ways.  He  protected  him  from  the  wild  animals 
and  sent  food  to  him  through  the  prophet  Habacuc.    What  do  you 
mean  by  saying  "  God  is  good  "  ?   3.  Grace  before  Meals.    When 
Habacuc  appeared  with  food  in  the  lions'  den  Daniel  did  not  seize  it 
hastily,  although  very  hungry,  but  he  first  thanked  God,  who  had 
thought  of  him  in  His  goodness.   Neither  should  we  sit  down  to  the 
table  without  first  saying  grace.  When,  particularly,  ought  we  there- 
fore to  pray  ? 

E.  Moral  Application. — Do  you  always  say  grace  before  and  after 
meals?     Remember  that  those  who  do  not  pray  before  and  after 
meals    are  like  reasonless  animals,  that  eat  their  portion  without 
thanks  to  the  one  who  gave  the  food. 

REVIEW  OF    THE  BABYLONIAN  CAPTIVITY. 

i.  Short  account  of  this  period.  2.  Reiteration  of  Messianic 
prophecies.  3.  What  prophets  were  active  during  this  time?  4. 
Under  which  kings  and  under  what  rule  were  the  Jews  during  this 
period  ? 


THE  RETURN  FROM  CAPTIVITY.  185 


PERIOD  AFTER  THE  CAPTIVITY  OF  BABYLON  (536  B.  C.). 

LXXXVII. — THE    RETURN    FROM    CAPTIVITY.    REBUILDING    OF 
TEMPLE  AND  OF  CITY.    THE  LAST  PROPHETS. 


A.  Preparation.— The  days  of  the  Babylonian  captivity  were  approaching 
their  termination.     After  it  had  lasted  for  seventy  years,  the  king,  Cyrus, 
granted  permission  to  the  Jews  for  their  return.     How  the  people  rejoiced! 
Thousands  of  them  gathered  hastily  and  turned  their  way  toward  home. 
We  shall  read  of  this  now. 

B.  Narration. — (a)  End  of  the  captivity,     (b)  Building  of  the 
Temple,     (c)  The  prophets  Aggeus  and  Zacharias.     (d)   Building 
of  the  city,    (e)   Ingratitude  of  the  people.    Malachias.    (f)  Jesus 
Sirach  and  the  book  of  Wisdom. 

C.  Explanation.— (a)  When  the  Jews  were  led  away  captive,  in  the  year 
606  B.  C.,  God  promised  that  they  should  not  always  remain  in  affliction  or 
captivity.    In  the  seventieth  year  of  their  captivity,  in  the  year  536  B.  C.,  the 
silver  and  golden  vessels  were  restored  to  them,  and  about  40,000  Jews  re- 
turned to  Judea,  former  kingdom  of  Juda.     (fr)  They  immediately  built  an 
altar   for  burnt  offerings  in  the  same  place  where  it  had  formerly   stood. 
Then  they  laid  foundations  for  a  new  temple,  and  within  a  year's  time  it  was 
in  course  of  construction,     (c)   This  temple,  although   in  magnificence  not 
equal  to  the  old,  "  was  to  be  more  glorious,  because  the  desired  of  all  nations  " 
would  be  seen  in  it;  that  means  the  Messias  was  to  appear  in  this  temple. 
Also  the  walls  were  rebuilt  to  fortify  Jerusalem  against  the  attacks  of  enemies. 
The  Persian  king  Artaxerxes  commissioned  Nehemias  to  go  to  Jerusalem  and 
urge  the  people  to  rebuild  the  walls.     Nehemias  assists  Esdras  by  obtaining 
many  favors  for  him  from  the  king.    The  Samaritans  wanted  to  lay  siege  to 
Jerusalem;  they  were  angry  at  not  having  been  allowed  to  take  part  in  the 
erection  of  the  temple.    The  Samaritans  were  driven  off  by  force  of  arms. 
(d)  "  Ecclesiasticus,"  the  book  of  Jesus  Sirach,  a  collection  of  exhortations, 
instructions,  rules  of  life  and  eulogies.     The  sacred  scriptures  of  the  Old 
Testament  were  translated  into  Greek  by  seventy-two  Jewish  scholars  about 
300  B.  C.,  and  since  the  Greek  language  was  then  the  language  of  the  educated 
classes,  it  was  made  accessible  to  many  pagans,  who  thus  became  acquainted 
with  the  true  faith  and  the  prophecies  concerning  the  Messias. 

D.  Commentary. — i.  God's  Mercy  and  Faithfulness.     Although 
the  Jews  had  sinned  grievously  against  God  by  despising  His  ex- 
hortations, warnings  and  threats,  and  by  persecuting  His  prophets, 


1 86  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

yet  God  had  again  compassion  upon  them,  and  because  He  foresaw 
that  in  captivity  they  would  acknowledge  and  repent  their  injustice 
He  had  promised  to  them  their  eventual  return  from  captivity.  What 
do  you  mean  by  saying  "  God  is  merciful "  ?  "  After  seventy  years 
shall  be  accomplished."  This  promise  God  kept,  as  history  shows. 
What  do  we  call  God  for  this  reason  ?  What  do  you  mean  by  saying 
"  God  is  faithful "  ?  2.  The  Thirteenth,  Fourteenth  and  Fifteenth 
Prophecies  Concerning  the  Messias.  (a)  The  prophet  Aggeus 
prophesied  that  the  magnificence  of  the  second  temple  would  be 
greater  than  that  of  the  first  one  because  the  Messias  would  there 
appear.  As  a  matter  of  fact,  in  magnificence  the  second  temple  was 
inferior  to  the  first,  but  not  in  glory ;  for  the  "  divine  glory  "  filled  it 
when  the  divine  Redeemer  was  presented  here  as  a  child,  when  as  a 
boy  twelve  years  old  He  was  an  object  of  admiration,  and  when  as 
man  He  impressed  the  multitude  with  reverence,  fear  and  wonder 
by  His  teaching  and  His  miracles,  (b)  Zacharias  proclaimed  that  the 
Redeemer  as  king,  but  not,  according  to  worldly  ideas,  rich  and 
powerful,  but  poor  and  as  the  true  Saviour,  would  make  His  solemn 
entry  into  Jerusalem  upon  the  foal  of  an  ass,  which  actually  took 
place  shortly  before  His  bitter  passion  and  death,  (c)  Malachias 
predicted  the  rejection  of  the  Jewish  sacrifice  and  the  establishment 
of  a  new  and  more  perfect  sacrifice,  which  would  not  be  confined  to 
one  single  place,  like  the  sacrifice  of  the  Jews,  but  would  be  offered 
up  in  all  places  as  a  pure  (therefore  unbloody)  oblation.  What  is 
this  perpetual  sacrifice,  as  prophesied  by  Malachias  ?  Prove  that  the 
holy  Sacrifice  of  the  Mass  is  really  the  sacrifice  foretold  by  Malachias. 
E.  Moral  Application. — You  have  the  happiness  of  being  able  to 
assist  daily  at  holy  Mass.  Make  use  of  this  opportunity  frequently, 
and  remember  that  there  is  no  more  effective  means  to  honor  and 
adore  God,  or  to  beg  for  grace,  than  at  this  most  blessed  Sacrifice, 
which  is  as  great  and  as  perfect  as  God  Himself. 


LXXXVIIL— ESTHER. 

A.  Preparation.— Although  the  king,  Cyrus,  had  granted  to  the  Jews  per- 
mission to  return  to  Jerusalem,  a  great  many  of  them  remained  in  the  Persian 
realm.    Through  the  cunning  of  a  certain  man  they  were  put  in  peril  of  their 
lives,  but  were  saved  through  the  courage  of  a  woman  named  Esther.    The 
following  story  treats  of  this. 

B.  Narration. — (a)  Mardochai's  solicitude  for  Esther.    The  res- 


ESTHER.  187 

cue  of  the  king,    (b)  Aman's  promotion  and  his  hatred  of  the  Jews. 

(c)  Esther's  brave  intercession.  The  first  repast  with  the  queen,   (d) 
Mardochai's  promotion,    (e)  The  second  repast  with  the  queen.  Fall 
of  Aman  and  rescue  of  the  Jews. 

C.  Explanation. — (a)  Mardochai  was  Esther's  foster»father,  she  being  an 
orphan.    Esther  found  favor  in  the  sight  of  Assuerus  (i.  e.,  Xerxes  I.),  but  she 
had  not  told  him  of  her  nationality,  because  Mardochai  had  advised  her  not 
to  do  so.    Two  court  attendants  conspired  against  the  king;  the  plot  was  dis- 
covered by  Mardochai,  who  informed  Assuerus  through  Esther.     The  con- 
spirators are  put  to  death,     (b)  Aman  was  a  Mede  whom  the  king  had  pro- 
moted to  a  high  office.     Because  Mardochai  would  not  bend  his  knee  before 
him  he  became  furious,  and  resolved  upon  his  destruction.     In  order  to  ac- 
complish this  he  tried  to  bring  about  the  extermination  of  all  the  Jews  in  the 
kingdom.    Accordingly,  he  caused  an  edict  to  be  published,  that  on  a  certain 
day  every  Jew,  including  women  and  children,  should  be  slain  and  their  pos- 
sessions confiscated,     (c)   Esther  went  to  the  king  to  plead  for  her  people 
and  was  received  with  an  angry  frown,  because  it  was  against  the  law  for 
any  subject  to  appear  before  the  king  unless  sent  for.     Aman  is  delighted 
because  honored   with   an  invitation  to  banquet  with  the  king  and  queen. 

(d)  The  king  bids  Aman  go  to  Mardochai  and  confer  the  highest  honors 
upon  the  very  one  whom  Aman  desired  to  have  executed.    What  a  humilia- 
tion for  the  haughty  and  revengeful  Aman!     (e)  Upon  the  king  asking  Esther 
what  she  wishes,  she  asks  that  her  life  and  the  lives  of  her  people  be  spared. 
By  this  request  Esther  confesses  that  she  is  a  Jewess. 

D.  Commentary. — i.  Pride.   Aman  was  a  proud  man.   Although 
invested  with  the  highest  dignities  at  court,  still  he  was  not  satisfied. 
When  the  king  asked  him,  "  What  ought  to  be  done  to  the  man  whom 
the  king  wished  to  honor  "?  he  immediately  thought  of  himself,  and 
in  his  pride  made  unbecoming  pretentions,  by  which  he  exalted  him- 
self inordinately.    How  do  we  sin  by  pride  ?    Pride  is  one  of  the  capi- 
tal sins,  so  called  because  other  sins  proceed  from  them.    We  shall  see 
what  other  sins  proceeded  from  Aman's  pride:   (a)  Because  Mardo- 
chai would  not  bow  down  before  him  Aman  hated  him.     (b)  In  his 
hatred  against  Mardochai  he  resolved  to  have  all  the  Jews    slain. 
How  do  we  sin  against  the  person  and  life  of  our  neighbor?   (c)  In 
order  to  obtain  the  king's  consent  to  his  project  Aman  calumniated 
the  Jews.    How  do  we  sin  by  calumny?    2.  Miraculotis  Dispensa- 
tion of  Divine  Providence.    The  wicked  Aman  had  resolved  to  slay 
all  the  Jews  in  the  kingdom  of  Persia.    The  edict  had  already  gone 
forth  into  every  part  of  the  realm  and  had  caused  great  consternation 
and  lamenting  among  the  Jews.     For  Mardochai,  however,  whom 
he  especially  hated,  Aman  had  caused  a  gibbet  to  be  erected,  near  his 


t88  TEACHER'S  HANDBOOK   TO  BIBLE  HISTORY. 

house,  that  he  might  see  him  die.  But  "  man  proposes,  and  God  dis- 
poses." How  wonderful  were  God's  dispensations  in  this  case.  He 
brought  it  about  that  the  king,  passing  a  sleepless  night,  asks  for  the 
year  books  to  be  produced  and  read  to  him,  by  which  Mardochai's 
discovery  of  the  plot  against  his  life  is  brought  to  his  memory.  Aman 
is  made  to  confer  honors  and  distinction  upon  Mardochai,  and  finally 
dies  upon  the  very  gibbet  he  had  erected  for  the  other.  Thus  does 
God  rule  and  guide  the  world,  and  frustrate  the  wicked  plans  of  men. 
How  does  God  rule  the  world  ?  What  do  we  call  the  divine  solicitude 
in  preserving  and  ruling  the  world  ?  3.  Esther  a  Type,  or  Figure,  of 
the  Blessed  Virgin  Mary.  Esther  was  raised  from  her  lowliness  to 
be  a  queen ;  Mary  had  the  unspeakable  dignity  of  being  made  queen 
of  heaven.  The  reason  for  Esther's  exaltation  was  the  delight  which 
the  king  took  in  her  virtues;  Mary,  too,  was  exalted  to  her  high 
dignity  on  account  of  her  virtues.  As  Esther  alone  was  made  exempt 
from  the  rigid  law  of  the  king's  court,  so  also  Mary  alone,  of  all 
human  beings,  was  exempt  from  the  law  of  original  sin.  As  Esther 
knelt  before  the  king's  throne  to  plead  for  the  people,  so  does  Mary 
intercede  for  mankind  before  the  throne  of  God. 

E.  Moral  Application. — Venerate  diligently  the  Blessed  Virgin 
and  she  will  pray  for  you  before  the  throne  of  God.  Bear  in  mind 
that  a  devout  servant  of  the  Blessed  Virgin  will  not  be  lost.  (The  les- 
son should  be  closed  with  a  prayer  to  the  Blessed  Virgin.) 

LXXXIX.— ELEAZAR  (170  B.  C). 

A.  Preparation.— We  will  now  return  to  the  Jews,  who  had  re-entered 
their  country.    They  remained  subjects  of  the  king  of  Persia  even  after  that 
in  their  own  country.    The  Persian  rule  lasted  from  536  to  331  B.  C.    The 
Jews  were  ruled  by  governors,  to  whom  they  paid  tribute  (tithes),  otherwise 
they  were  independent  and  free.    When,  in  the  year  331  B.  C,  Alexander  the 
Great,  of  Macedonia,  had  conquered  the  kingdom  of  Persia,  the  Jews  came 
under  the  dominion  of  Macedonia.     After  Alexander's  death,  in  323  B.  C, 
the  Jews,  after  a  long  strife  between  Egypt  and  Syria  for  their  country,  came 
under  the  dominion  of  the  king  of  Egypt  (301  to  230  B.  C),  after  which 
they  became  subjects  of  the  Syrian  kings.     Under  the  latter  they  suffered 
greatly.    The  Syrian  king  Antiochus  was  especially  cruel  to  them,  as  the  fol- 
lowing story  will  show. 

B.  Narration. — (a)  Oppression  of  the  Jews  by  Antiochus.     (b) 
Eleazar's  steadfastness. 

C.  Explanation. — (a)  The  Syrians  worshipped  an  idol,  namely,  the  Greek 


THE  SEVEN  MACHABEES.  !89 

god  Zeus.  (&)  Antiochus  required  Eleazar  to  eat  the  flesh  of  swine,  and 
because  he  refused  he  was  tortured,  his  hands  and  feet  were  stretched  out 
upon  a  plank  and  he  was  beaten.  His  friends  tried  to  persuade  him  to  yield, 
to  make  pretense  only  of  eating  the  forbidden  meat,  but  he  refused,  saying 
it  would  be  a  bad  example  for  the  young.  Nor  would  he  seek  safety  in  flight, 
saying  that  God  would  punish  him  if  he  even  only  pretended  to  apostatize, 
from  his  faith. 

D.  Commentary. — i.  The  Law  of  Abstinence.     The  Jews  were 
)rbidden   to   eat   the  flesh   of   swine   because   it   was   considered 

mclean.  To  us  Christians  a  law  of  abstinence  is  also  given, 
what  day  are  we  obliged  to  abstain  from  eating  flesh  meat? 
XXXI. ).  Scandal- giving.  If  Eleazar  had  done  as  he  was 

idvised  the  young  people  would  have  been  scandalized,  and  he 
would  have  given  them  a  bad  example.  For  the  young  people,  who 
would  not  know  that  Eleazar  was  only  pretending,  would  have  been 
led  by  Eleazar's  bad  example  to  transgress  the  law  under  similar 
circumstances,  and  thus  would  have  sinned  (apostatized).  How  do 
we  injure  our  neighbor  in  body  and  soul?  3.  Eleasar*s  Virtues. 
This  old  man,  of  over  ninety  years  of  age,  a  true  model  of  beautiful 
virtues.  Worthy  of  admiration  is :  (a)  His  steadfastness  in  the  faith. 
The  cruel  Antiochus  would  force  him  to  apostatize.  But  Eleazar 
would  suffer  torture  and  martyrdom,  give  his  life,  rather  than  fall 
away  from  his  faith.  When  is  our  faith  steadfast?  (b)  His  love  of 
sincerity  and  right-doing,  by  which  he  considers  it  a  "  disgrace  "  to 
allow  lawful  meat  to  be  secretly  brought  and  then  to  pretend  that  he 
was  eating  swine's  flesh.  He  would  rather  suffer  martyrdom  than  sin 
by  hypocrisy.  When  do  we  sin  by  hypocrisy?  (c)  His  profound 
piety.  "  I  cannot  escape  from  the  hand  of  the  Almighty,  living  01 
dead."  Hence  he  feared  to  offend  God,  and  underwent  the  most 
agonizing  sufferings  till  death  released  him.  "  Lord,  thou  knowest 
that  I  bear  this  cheerfully  because  I  fear  thee." 

E.  Moral  Application. — Learn  from  Eleazar  to  profess  your  faith 
steadfastly,  not  fearing  whether  it  will  bring  injury  and  disgrace 
upon  you.    Never,  under  no  circumstances,  must  we  deny  our  faith. 
May  the  fear  of  God,  from  whom  you  can  not  escape,  alive  or  dead, 
preserve  you  from  this  sin ! 

XC. — THE  SEVEN  MACHABEES. 

A.  Preparation. — King  Antiochus  was  even  more  cruel  to  the  seven 
Machabees  and  their  mother  than  to  Eleazar,  when  they  would  not  renounce 
their  faith.  We  shall  hear  about  this  in  the  story. 


1 9o  TEACHER'S  HANDBOOK   TO  BIBLE  HISTORY. 

B.  Narration. — The  heroic  death  (a)  of  the  eldest  of  the  seven 
brothers;  (b)  of  the  five  brothers  next  in  age;  (c)  of  the  youngest, 
and  of  the  mother. 

C.  Explanation— (a)    The  heroic  death  of  these   seven  brothers  being 
related  in  the  Second  Book  of  Machabees,  they  are  called  the  seven  Macha- 
bees.    Without  doubt  they  were  martyred  at  Antioch,  the  residence  of  King 
Antiochus,  and  they  probably  belonged  to  the  large  Jewish  population  of  that 
city,     (fr)   The  third  brother  tells  the  king  that  he  had  received  his  tongue 
and  his  hands  from  heaven,  i.  e.,  from  God.     (c)   The  mother  exhorts  her 
youngest  son  in  her  own  language,  namely,  in  the  language  of  the  Jews. 
"  Thou  shalt  not  fear  this  tormentor,  but  being  made  a  worthy  partner  with 
thy  brethren,"   meaning  prove  by  thy   steadfastness   that  thou   art  no  less 
devout  than  thy  brothers.     "  For  we  suffer  thus  from  sins "   (the  sins  of 
the  whole  nations). 

D.  Commentary. — I.  Steadfast  Faith.     The  seven  brothers,  as 
well  as  their  mother,  possessed  an  admirable  steadfastness  in  the 
faith.    Neither  alluring  promises  nor  awful  torments  and  sufferings 
could  induce  the  brothers  to  be  disloyal  to  their  faith.    The  mother's 
steadfastness  is  still  more  worthy  of  admiration.     How  must  this 
great  woman  have  suffered  when  she  saw  six  of  her  sons  martyred  ? 
And  yet  she  encourages  her  last  and  only  surviving  son  to  be  worthy 
of  his  brothers  and  to  suffer  death.    She  would  sooner  lose  him  than 
persuade  him  to  apostatize.     When  is  our  faith  steadfast?     The 
reason  of  the  steadfastness  of  these  eight  heroes  of  the  faith  is  found 
in  their  firm  belief  in  God  and  His  revelations.    They  knew  (a)  that 
One  mightier  than  the  cruel  Antiochus  watched  over  them,  "  the 
king  of  the  world";    (b)  that  God  is  infinitely  just,  and  that  He 
would  restore  to  them  the  lives  that  they  sacrificed  for  His  sake: 
"  I  have  received  these  from  heaven,  and  I  hope  to  receive  them 
again."    "  The  king  of  the  world  will  raise  us  up  who  die  for  his 
laws,  in  the  resurrection  of  eternal  life."     Armed  with  so  firm  a 
faith,  they  feared  not  the  king,  who  could  only  take  their  earthly 
life,  but  could  not  harm  their  souls,  and  they  feared  not  the  fright- 
ful torments.    2.  Lawful  Disobedience.    Although  it  was  their  king 
who  gave  his  commands  to  the  seven  brothers  and  their  mother,  they 
were  not  able  to  obey  him,  because  he  commanded  something  for- 
bidden by  God.     Here  words  of  the  apostle  are  applicable:    "We 
must  obey  God  more  than  man."    In  which  instances  must  we  not 
obey  even  our  parents  and  superiors? 

E.  Moral  Application.— You  also  will  be  often  tempted  to  trans- 


DEATH  OF  KING  ANTIOCHUS.  191 

gress  God's  commandments.  Your  temptations,  however,  are  trifling, 
in  comparison  with  the  severe  trials  of  the  Machabees  and  their 
mother.  Remain  steadfast  and  faithful  to  God.  Think  of  God  in 
temptations  and  say :  "  O  God,  I  would  rather  die  than  sin." 


XCI. — DEATH  OF  KING  ANTIOCHUS. 

A.  Preparation. — The  cruel  King  Antiochus,  who  tortured  the  Machabees 
so  frightfully,  not  long  afterward  finds  a  miserable  end,  of  which  we  shall 
learn  in  this  story. 

B.  Narration. — (a)  The  incurable  sickness,  and  (b)  the  sad  end 
of  Antiochus. 

C.  Explanation. — (a)    The  punishment    (cf.   XC).     Antiochus   returns 
with   dishonor   from   a   distant   country    (Persia),   where   he   had    suffered 
defeat.    In  his  fury  about  the  defeat,  and  also  about  the  revolt  of  the  Jews, 
he  desired  to  revenge  himself  upon  them,  and  to  reduce  Jerusalem  to  a  grave- 
yard.    He  was  grievously  wounded;  breaking  his  limbs,  he  was  obliged  to 
be  carried  on  a  litter.    Worms  (maggots)  came  forth  from  his  body.     (&) 
Realizing  his  sins  and  wickedness,  he  came  to  understand  that  his  misfortune 
was  due  to  his  numerous  misdeeds.     He  wanted  to  make  costly  presents  to 
the  Jews,  wished  to  defray  at  his  own  expense  the  cost  of  the  Jewish  sacri- 
fices ;  to  give  the  Jews  their  freedom,  even  to  become  a  Jew  himself,  and  to 
travel   throughout  all   countries   proclaiming  the   power  of  God.     But   his 
repentance  was  unreal,  and  he  died  a  miserable  death  in  the  year  163  B.  C. 

D.  Commentary. — I.  God's  Justice  and  Omniscience.    Antiochus 
was  a  cruel  king,  who  had  shed  much  innocent  blood.  Well  merited 
punishment  overtook  him.    He  who  had  often  tortured  others  was 
now  himself  tormented  by  an  incurable,  loathsome  sickness,  which 
was  so  hideous  that  no  one  would  go  near  him,  and,  abandoned  by 
his  own  people,  Antiochus  met  a  miserable  end.    What  do  we  call 
God  for  this  reason?  What  do  you  mean  by  saying  "  God  is  just "? 
Antiochus'  repentance  was  not  accepted  by  God.     His  conversion 
was  not  sincere.     God  sees  the  heart.     He  knows  the  most  secret 
thoughts.     He  knew  the  wicked  king's  motives  and  knew  that  he 
only  made  these  promises  in  the  fear  of  death,  and  that,  once  more 
well,  he  would  again  persecute  and  ill-treat  the  Jews.  What  do  we  call 
God  for  this  reason  ?  What  do  you  mean  by  saying  "  God  is  omnis- 
cient "?  2.  Natural  Contrition.  Antiochus,  it  is  true,  realized  his  sins 
and  regretted  them,  but  not  because  he  had  thereby  offended  God,  but 


192  TEACHER'S  HANDBOOK   TO   BIBLE  HISTORY. 

on  account  of  their  natural  bad  consequences — on  account  of  the 
painful  and  incurable  sickness.  A  natural  contrition  of  this  kind  is 
not  sufficient  for  the  forgiveness  of  sins.  Contrition  must  be  super- 
natural. When  is  contrition  supernatural?1  Would  it  suffice  to  re- 
pent of  our  sins  on  account  of  the  temporal  harm  that  results  to  us 
from  them  ? 

E.  Moral  Application. — Repent  of  your  sins  every  evening,  be- 
cause through  them  you  have  grievously  offended  God,  who  through 
the  day  has  granted  you  so  many  spiritual  and  corporal  blessings. 


XCII. — JUDAS  MACHABEUS. 

A.  Preparation.— The  harsh  treatment  which  the  Jews  had  suffered  at  the 
hands  of  the  inhuman  King  Antiochus,  of  Syria,  embittered  them  and  drove 
them  to  revolt  against  the  Syrians.    After  many  battles  they  finally  succeeded 
in  defeating  them,  regaining  their  freedom.    The  following  story  will  tell  us 
about  this. 

B.  Narration. — (a)  Commencement  of  the  combat  under  Matha- 
thias.     (b)  Judas5  wonderful  victory,     (c)  The  sacrifice  of  propitia- 
tion for  the  dead,     (d)  Judas'  vision  and  the  defeat  of  Nicanor. 
(e)  Death  of  Judas  and  final  deliverance  of  the  Jewish  nation. 

C.  Explanation.— (a)  Modin,  a  city  in  Judea,  to  the  northwest  of  Jerusa- 
lem.    Mathathias  destroyed  the  altars  of  the  idols  which  had  been  set  up 
by  Antiochus,  and  made  war  upon  the  heathen,  namely,  upon  Antiochus  and 
the  Syrians,  (fc)  Upon  his  death,  in  the  year  166  B.  C.,  he  was  succeeded  by 
his  son  Judas,  who  was  extraordinarily  strong  and  powerful.     He  belabored 
the  enemies  of  the  Jews  with  his  sword  as  if  it  were  a  hammer,  striking  them 
to  the  earth.    He  purified  the  Temple,  which  had  been  desecrated  and  defiled 
by  Antiochus.    He  made  war  also  upon  the  neighboring  people,  the  Edomites, 
Ammonites  and  Arabians.     In  the  battle  five  men  with  shining  armor  came 
from   heaven   to   his   assistance;   they   were   angels   in   human   form,      (c) 
11  Heathen  charms  " — little  presents  which  had  been  offered  or  dedicated  to 
the  gods  (amulets),  and  were  worn  in  honor  of  the  gods,  and  supposed  by 
the  superstitious  to  render  them  invulnerable.     Judas  found  these  amulets 
upon  the  Jews  killed  in  battle,  which  explained  the  reason  why  they  had 
fallen,  namely,  as  a  punishment  for  their  sinful  actions.  He  sends  twelve  thou- 
sand drachmas  of  silver  to  Jerusalem   (about  $2,000),  for  which  sacrifices 
were  to  be  offered  for  the  repose  of  their  souls.     (<f)  "  Onias,"  assassinated 
in  the  year  170  B.  C.     (e)   Judas  and  his  brother  fought  for  the  "good 
cause,"  that  is  to  say,  for  the  deliverance  of  their  country  and  for  freedom 
to  practise  their  religion.     They  fought  against  tremendous  odds,  800  Jews 
against  25,000  of  the  enemy.    "Jonathan,"  a  brother  of  Judas,  was  assassi- 

0)  198. 


JUDAS  MACHABEUS.  193 

nated  by  his  enemies  in  the  year  143  B.C.  "  Simon,"  another  brother, 
succeeded  in  liberating  his  country  entirely  from  Syrian  dominion,  for 
which  he  was  made  hereditary  prince  and  high  priest. 

D.  Commentary. — i.  The  Doctrine  of  Purgatory.  Our  reason 
alone  must  tell  us  that  there  must  be  a  special  place  for  souls  who 
depart  this  world  without  mortal  sin  but  burdened  with  venial  sins, 
or  deserving  of  temporal  punishment  for  which  penance  has  not  yet 
been  done.  It  would  be  contrary  to  the  infinite  justice  of  God  if 
such  souls  were  cast  into  hell  like  those  burdened  with  mortal  sin; 
nor  could  the  infinite  sanctity  of  God  admit  such  souls  uncleansed 
into  heaven,  the  place  of  the  pure  and  holy.  We  call  this  place  of 
cleansing  purgatory,  because  souls  are  purged  there  of  their  defiling 
stains  (like  gold  is  tried  in  the  furnace).  That  which  our  reason 
perceives  is  confirmed  by  this  historical  event.  Judas  collected  an 
amount  of  silver  in  order  to  have  sacrifices  of  propitiation  offered  up 
for  those  fallen  in  battle,  "  that  they  may  be  loosed  from  their  sins." 
Judas  therefore  could  not  have  thought  that  these  souls  were  in  hell 
because  no  one  can  be  released  from  there ;  nor  could  he  have  sup- 
posed that  they  were  in  heaven,  for  there  no  propitiatory  sacrifice 
would  be  needed.  There  remains,  then,  only  the  conception  of  an 
intermediate  place  where  souls  go  who,  although  in  a  state  of  grace, 
yet  did  not  depart  this  life  perfectly  without  the  stain  of  venial 
sin.  What  souls  go  to  purgatory?1  Prayer  for  the  poor  souls. 
As  the  souls  in  purgatory  can  do  nothing  to  free  themselves  from 
that  place  of  suffering,  the  duty  devolves  upon  us  of  remembering 
them  in  our  prayers.  For  this  reason,  therefore,  Holy  Scripture  com- 
mends Judas  in  the  words :  "  It  is  a  holy  and  wholesome  thought," 
etc.  It  is  also  a  great  spiritual  work  of  mercy  (to  pray  to  God  for  the 
living  and  the  dead).  Which  are  the  spiritual  works  of  mercy ?*  (All 
Souls'  Day.  Devotions  for  the  holy  souls.  Month  of  the  holy  souls, 
November.)  3.  The  Invocation  of  the  Saints.  In  the  explanation  of 
the  first  commandment  of  God  we  were  taught  that  it  is  right  and 
salutary  to  venerate  the  saints  and  to  invoke  their  intercession  with 
God.  It  would  be  useless  to  do  this  unless  the  saints  can  hear  us. 
This  story  tells  us  how  the  high  priest  Onias  and  the  prophet 
Jeremias  prayed  in  heaven  for  their  oppressed  brethren  upon  earth. 
The  saints  of  heaven  therefore  know  of  our  sufferings  and  oppres- 
sions and  take  interest  in  them.  For  this  reason  it  is  salutary  for  us 
to  have  recourse  to  them  in  all  our  necessities  and  to  invoke  their 
intercession,  What  does  the  Catholic  Church  teach  regarding  the 

(ij  414.  (2)    222. 


1 94  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

veneration  and  invocation  of  the  saints?1  Because  the  saints  take 
an  interest  in  our  welfare  you  have  in  Baptism  been  given  the  name 
of  a  saint,  who  is  your  special  patron  saint,  and  to  whom  you  should 
have  recourse  in  every  important  matter.  So  have  parishes,  even 
some  countries,  patron  saints.  What  is  the  name  of  the  patron  saint 
of  our  parish? 

E.  Moral  Application. — Venerate  your  patron  saint  and  invoke 
his  or  her  intercession,  especially  in  all  matters  of  importance  (for 
instance,  in  choosing  a  state  of  life) .  But  in  order  that  your  petitions 
may  be  heard,  strive  to  imitate  their  virtues. 


.-^-THE  FULNESS  OF  TIME. 

A.  Preparation.— -The  four  thousand  years  which  God,  in  His  wisdom, 
had  ordained  as  a  period  of  preparation  of  mankind  for  the  Redeemer  were 
approaching  their  end.    In  the  following  history,  which  is  the  last  of  the  Old 
Testament,  we  shall  be  told  in  what  a  deplorable  condition  mankind  found 
itself  shortly  before  the  coming  of  the  Redeemer. 

B.  Narration. — (a)  Deplorable  condition  of  the  Jews  and  pagans, 
(b)   Longing  for  the  Redeemer,    (c)    Fulfilling  of  the  prophecy  of 
the  patriarch  Jacob. 

C.  Explanation. — After  the  death  of  the  Machabees,  although  the  peopfe 
still  recognized  the  one  true  God,  and  exteriorly  observed  the  forms  of  the 
law,  their  hearts  were  far  from  Him;  that  means  their  divine  worship  was 
of  the  lips  only,  their  hearts  not  responding.     Two  parties,  or  sects,  rose  up 
among  the  Jews.     The  "  Pharisees  " — those  who  observed  the  letter  of  the 
law  faithfully,  but  not  for  love  of  God,  but  in  order  to  be  seen  and  praised  by 
men;    they    were    therefore    hypocrites.    They    were    proud,    looked    upon 
themselves  as  just  and  despised  every  one  else.    The  "  Sadducees,"  on  the 
other  hand,  did  not  trouble  at  all  about  the  law  and  its  precepts,  but  lived 
for    pleasure    only,    frivolously    and    luxuriously,    because    they    did    not 
believe  in  the  life  of  the  soul  after  death.     (&)    Since  the  Assyrian  and 
Babylonian  captivity  the  belief  in  the  true  God  had  spread  abroad,  because 
many  of  the  Jews  had  remained  in  foreign  countries.    The  permission  to  re- 
build the  walls  of  Jerusalem  was  given  in  the  year  454  B.  C    If  we  deduct 
therefrom  the  70  prophetic  weeks  of  years,  there  remain  36  years  for  the  time 
after  the  birth  of  Christ.    But  since  it  was  said  that  Christ  would  be  put  to 
death  in  the  middle  of  the  last  week  of  years,  and  deducting  3  years,  the  half 
of  a  week  of  years,  from  36,  there  remains  33  years,  the  age  of  Christ  at  His 
death,    (c}  The  successors  of  the  Machabees  lived  in  continued  warfare,  and 
as  a  last  resort  they  called  upon  the  powerful  Romans  to  arbitrate  between 
the  warring  parties.    A  large  army  of  the  Romans,  under  Pompey,  was  at 

(0  33'. 


THE  FULNESS  OF  TIME.  195 

the  time  in  Syria.  Herod,  a  stranger,  was  appointed  king  of  the  Jews.  Thus 
was  the  scepter  taken  from  Juda,  for  the  new  king  of  the  Jews,  Herod,  was 
no  Jew.  He  was,  moreover,  a  cruel  man,  who  had  shed  much  innocent  blood. 

D.  Commentary.— I.  Review  of  the  Old  Law.  The  Old  Law  was 
the  preparation  for  the  New  Law ;  the  four  thousand  years  which  pre- 
ceded the  advent  of  the  Messias  should  serve  mankind  to  prepare  for 
the  Redeemer.  Man  was  destined  to  know,  to  love  and  to  serve  God, 
his  Creator  and  Lord,  and  thereby  to  attain  to  eternal  happiness,  in 
perfect  communion  with  God.  Through  the  fall  in  paradise,  however, 
man  became  unfaithful  to  his  vocation;  by  sin  he  separated  himself 
from  God  and  plunged  himself  and  his  descendants  into  great  misery. 
Nevertheless,  the  object  upon  which  the  unchanging  God  had  deter- 
mined in  His  counsels  was  not  to  be  frustrated  by  man's  sin.  Hence 
He  began  the  slow  training  of  the  human  race.  In  the  four  thousand 
years  of  the  Old  Law  mankind  was  to  perceive  the  misery  into  which 
sin  had  plunged  it  and  prepare  itself  for  the  Redeemer.  Soon  after 
the  fall  God  had  promised  our  unhappy  first  parents  a  Redeemer,  who 
would  appear  at  a  future  time  to  remove  from  them  the  curse  of  sin, 
and  who  would  render  the  satisfaction  due  to  the  Godhead,  grievously 
offended  by  sin.  If  this  hope  of  the  Messias  was  to  be  continued  in 
mankind,  then,  above  all  things,  the  true  faith  must  not  be  lost. 
Hence,  in  the  training  of  the  human  race  in  the  Old  Law,  the  problem 
was  to  be  solved  of  preserving  upon  earth  the  true  faith  and  the  hope 
of  the  Redeemer  so  intimately  connected  with  it,  and  thus  to  prepare 
mankind  for  the  redemption  from  sin.  What  means  and  ways  did 
divine  Providence  make  use  of  (a)  to  preserve  the  true  faith 
among  men?  Among  the  descendants  of  our  first  parents  sin  and 
unbelief  soon  prevailed.  In  order  to  protect  the  true  faith  from 
utter  destruction  God  raised  up  from  among  the  wicked  just  men, 
who  exhorted  their  fellow  men  to  do  penance  and  return  to 
God  (Adam,  Enoch,  Noe).  As,  however,  their  efforts  were  fruit- 
less, God  destroyed  sinful  mankind  by  the  flood.  Only  the  just 
Noe  and  his  family  were  saved.  Noe's  descendants  again  became 
wicked.  Then  God  chose  a  family,  that  of  the  pious  Abraham, 
through  the  means  of  which  the  true  faith  and  the  hope  of  the  Re- 
deemer was  to  be  preserved.  God  transplanted  Abraham  and  his 
family  into  a  strange  country,  the  land  of  Chanaan,  which  on  account 
of  its  secluded  position  was  well  suited  for  the  evolution  of  a  nation, 
because  Abraham  here  in  seclusion  would  be  better  able  to  preserve 
his  faith  and  keep  it  pure.  God  promised  this  land  to  Abraham  and 


196  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

to  his  descendants  as  a  lasting  possession.  When,  however,  the  sons 
of  Jacob  began  to  contract  marriages  with  the  pagan  inhabitants  of 
the  land  of  Chanaan  a  new  danger  rose  up  for  the  true  faith ;  further- 
more, owing  to  the  friendly  relations  with  the  heathen  Chanaanites, 
the  possession  of  the  Promised  Land  became  doubtful.  Therefore 
God  willed  that  Jacob  and  his  sons  should  wander  into  Egypt.  Here 
the  descendants  of  Jacob  became  a  great  nation,  which  held  aloof 
from  the  pagan  Egyptians  and  kept  its  faith  pure.  Innumerable  op- 
pressions on  the  part  of  the  Egyptians  caused  the  people  of  Israel  to 
yearn  again  for  the  Promised  Land.  Through  Moses  God  led  His 
people  back  to  Chanaan,  which  country  Israel  now  sought  to  acquire 
by  force  of  arms.  We  see  that  whenever  the  chosen  people — the 
keepers  of  the  true  faith — became  unfaithful  to  their  exalted  voca- 
tion, God  gave  them  into  the  power  of  their  enemies.  Then,  in 
consequence  of  severe  oppression  and  misfortune,  the  people  re- 
turned again  to  God.  Impiety  and  apostasy  from  the  faith  resulted 
in  the  fall  of  both  kingdoms  of  Israel,  and  in  the  Assyrian  and  Baby- 
lonian captivities.  Through  this,  two  objects  were  accomplished  by 
divine  Providence :  The  Israelites  were  finally  and  permanently  con- 
verted, remaining  thereafter  faithful  to  their  God  and  faith ;  and,  at 
the  same  time,  the  pagans  were  made  acquainted  with  the  true  God 
and  faith.  After  the  return  from  the  captivity  the  chosen  people,  in 
consequence  of  the  severe  punishments  of  God,  reformed  so  ear- 
nestly that  from  that  time  until  the  advent  of  the  Redeemer  they 
fell  away  no  more  from  the  true  faith.  What  means  and  ways  did 
divine  Providence  employ  to  (b)  preserve  and  confirm  among  men 
the  hope  of  the  Redeemer  ?  Divine  Providence  attained  this,  in  first 
line,  through  the  preservation  of  the  true  faith,  and  also  by  send- 
ing, time  and  again,  prophecies,  signs  and  intimations  concern- 
ing the  future  Redeemer,  whereby  His  image  was  to  be  defined 
even  more  clearly.  (Development  of  the  Messianic  prophecies.) 
By  the  scattering  of  the  Jews  among  the  heathen,  and  by  the  trans- 
lation of  the  Holy  Scriptures  into  Greek,  the  Messianic  prophecies 
were  made  known  also  to  the  heathen.  The  unutterable  misery  into 
which  sin  had  plunged  mankind,  and  the  knowledge  that  only  God's 
assistance  could  bring  salvation,  animated  the  hope  and  desire  for 
the  Redeemer,  and  when  the  yearning  had  reached  its  climax  the 
Saviour  appeared,  the  salvation  and  expectation  of  the  nations- 
Christ  the  Lord,  to  whom  be  honor  and  glory  forever  and  ever! 
Why  did  the  Redeemer  not  come  until  after  the  expiration  of  four 


THE  FULNESS  OF  TIME.  197 

thousand  years?  2.  The  Advent.  Advent,  the  ecclesiastical  time 
including  the  four  Sundays  preceding  Christmas,  is  to  recall  to  our 
mind  the  four  thousand  years  before  the  coming  (advent us)  of  the 
Redeemer.  It  is  to  be  a  time  of  earnest  prayer  and  penance,  to  pre- 
pare ourselves  for  the  advent  of  the  Redeemer.  To  express  this 
sentiment  the  priest  appears  during  this  season,  feasts  excepted,  at 
Mass  in  violet  or  purple  vestments,  violet  being  the  color  of  penance. 
The  joyful  hymn  of  praise,  "  Gloria  in  excelsis"  is  omitted  during 
Advent,  and  at  the  conclusion  of  Mass  the  priest  invites  the  faithful 
to  diligent  prayer  with  the  words,  Benedicamus  Domino  (instead  of 
the  usual  lie  missa  est).  Advent  occurs  in  a  season  when  the  days 
are  short;  darkness  reigns  on  earth  for  the  greater  part  of  day. 
Somber  and  dark  it  was  in  the  hearts  of  men  before  the  coming  of 
the  Redeemer,  for  they  "  sat  in  darkness  and  in  the  shadow  of 
death."  In  Advent  the  earth  lies  in  the  numbness  of  winter.  The 
vegetation  of  the  fields  lacks  life.  Mankind,  before  the  coming  of 
the  Redeemer,  was  spiritually  dead  and  benumbed ;  it  lacked  the  life 
of  sanctifying  grace. 

E.  Moral  Application. — You  are  fortunate  to  live  in  a  time  when 
the  Redeemer  has  appeared.  Desire  Him  with  fervor,  and  do  your 
utmost  to  serve  Him  ever  more  perfectly  by  a  faithful  and  conscien- 
tious observance  of  His  commandments!  If  you  do  not,  then  the 
Redeemer  has  appeared  in  vain  for  you. 

REVIEW  OF  THE  TIME  FROM  THE  RETURN  FROM 

THE  BABYLONIAN  CAPTIVITY  TO  THE  ADVENT  OF 

THE  REDEEMER. 

I.  Brief  recapitulation  of  this  period.  2.  What  prophets  were 
active  during  this  time?  3.  Further  development  of  the  Messianic 
prophecies.  4.  The  Holy  Scriptures  of  the  Old  Testament.  5. 
What  is  understood  by  "Pharisees  "and"  Sadducees"?  6.  Where 
situated  and  upon  what  occasions  were  mentioned:  (a)  Antioch? 
(XC);  (b)  Modin?  (XCIL). 


HISTORY  OF  THE  NEW  TESTAMENT. 

THE  BIRTH  AND  HIDDEN  LIFE  OF  JESUS. 

I. — ANNOUNCEMENT  OF  THE  BIRTH  OF  JOHN  THE  BAPTIST. 

A.  Preparation.— At  the  time  when  the  coming  of  the  Redeemer  was 
near,  God  sent  the  archangel  Gabriel  to  a  priest  named  Zachary,  and  an- 
nounced to  him  that  a  son  would  be  born  to  him  who  should  be  called  John. 
Of  this  we  shall  learn  more  in  the  following  story. 

B.  Narration. — (a)  Zachary  and  Elizabeth,     (b)  Announcement 
of  John's  birth,     (c)  Zachary 's  punishment. 

C.  Explanation. — (a)  Herod,  king  of  Judea.  Herod  was  king  of  Judea,  the 
southern  part  of  Palestine,  having  for  its  capital  Jerusalem,  in  the  year  40  B.  C, 
and  he  reigned  until  three  years  after  Christ.     Palestine  at  that  time  was 
divided  into  three  provinces,  Judea,  Samaria  and  Galilee.     The  country  east 
of  the  Jordan  was  called  Pera.    Zachary,  an  aged  priest,  and  Elizabeth  his 
wife  dwelt  in  the  mountains  of  Judea;  they  were  just  people,  namely  pious 
and  God-fearing.    They  led  a  blameless  life,  a  life  without  sin.     (&)  Since  the 
time  of  David  the  priests  had  been  grouped  into  twenty-four  divisions,  of 
which  each  division  took  charge  of  the  holy  services  in  the  Temple  for  a 
week  at  a  time.     It  was  Zachary's  turn  to  be  at  the  Temple  and  for  this 
reason  he  repaired  to  Jerusalem.    The  various  priestly  offices  in  the  Temple 
were  assigned  by  lot.    Zachary  was  appointed  to  offer  incense  in  the  sanctu- 
ary.   A  multitude  of  the  people  prayed  without;  they  were  not  permitted  to 
enter  the  sanctuary.    An  angel  of  the  Lord  appeared  to  Zachary,  announcing 
his  prayer  had  been  heard,  and  that  his  wife  would  bear  a  son.    This  son  was 
to  be  filled  with  the  Holy  Ghost;  he  was  to  convert  many  of  the  children  of 
Israel,  meaning  the  Jews;  he  was  to  precede,  go  before,  the  Redeemer.    He 
was  to  have  the  spirit  and  power  of  Elias ;  that  means  he  would  be  as  power- 
ful, zealous  and  undaunted  as  the  prophet  Elias.    He  was  to  prepare  "  a  per- 
fect people  " ;  that  means  prepare  the  people  to  receive  the  Gospel  gladly  into 
their  hearts,  (c)  Zachary  could  not  comprehend  how  so  wonderful  an  event 
should  come  to  pass;  it  was  more  than  he  had  ever  ventured  to  hope  for. 
Hence  he  put  the  question  through  which  he  asked  for  a  special  token  to  con- 
firm the  truth  of  the  angel's  word.    Gabriel  tells  him  that  he  stands  before 
God ;  that  means  that  his  place  is  near  God,  and  that  he  therefore  is  an  angel 
of  high  order,  (d)  The  people  were  waiting  outside,  to  receive  the  custom- 
ary blessing.    When  they  saw  Zachary  they  understood  that  he  had  seen  a 
vision.    How  did  they  know  this?     (Because  he  had  become  dumb  and  was 
gieatly  excited.) 

D.  Commentary. — i.  The  Power  of  Prayer.    "  The  persevering 

198 


ANNOUNCEMENT  OF  THE  BIRTH  OF  JESUS.  199 

prayer  of  the  just  availeth  much."  The  truth  of  these  words  of 
Holy  Scripture  will  be  shown  us  in  this  Biblical  history.  The  just 
Zachary  and  his  pious  wife  had  for  years  prayed  for  a  son.  Now 
the  archangel  Gabriel  announces  to  them  that  their  prayer  has  been 
heard.  How  ought  we  to  pray  in  order  to  be  heard?  2.  The  Re- 
deemer's Advent  Approaching.  The  angel  announced  to  Zachary 
that  his  son  would  precede  the  Redeemer,  that  the  Redeemer  there- 
fore was  soon  to  follow  him.  Thus  the  advent  of  the  Messias  was 
close  at  hand.  3.  Zachary 's  Incredulity.  The  angel's  words  con- 
tained so  much  that  was  astonishing  and  miraculous  that  Zachary 
hesitated  to  believe,  and  therefore  asked  for  a  special  sign.  This 
was  wrong.  By  this  momentary  doubt  he  committed  sin.  For 
punishment  he  was  deprived  of  speech.  In  what  way  do  we  sin 
against  faith?1 

E.  Moral  Application. — Combat  zealously  every  doubt  against 
faith.  Be  assured  that  the  Church,  in  whose  bosom  so  many  saints 
have  lived,  possesses  and  proclaims  the  true  faith. 


II. — ANNOUNCEMENT  OF  THE  BIRTH  OF  JESUS. 

A.  Preparation.— The  time  was  at  hand  when  the  long-expected  Redeemer 
was  to  come  into  the  world;  God  had  chosen  a  pious  virgin  to  be  the  Re- 
deemer's mother,  and  He  sent  His  archangel  Gabriel  to  her  to  make  this 
announcement.  I  will  now  tell  you  about  this. 

B.  Narration. — (a)  The  angel's  salutation,  (b)  The  announce- 
ment of  the  birth  of  Jesus. 

C  Explanation. — (o)  "Nazareth,"  in  the  province  of  Galilee.  "Mary"; 
her  parents  were  called  Joachim  and  Anna,  and  were  of  the  race  of  David.  The 
archangel  appeared  to  her  in  her  chamber,  where  she  was  engaged  in  prayer, 
and  said,  "  Hail,  full  of  grace,"  meaning  quite  holy — without  sin ;  "  the  Lord  is 
with  thee";  because  she  was  holy  and  just,  therefore  God  the  Lord  was  with 
her  and  in  her,  dwelt,  as  it  were,  in  her  pure  soul,  (b)  Mary  was  frightened 
at  the  angel's  appearance,  as  Zachary  had  been.  She  wondered  at  the  saluta- 
tion, because  it  was  an  extraordinary  greeting,  which  had  never  before  been 
bestowed  upon  a  mortal  creature.  "  Thou  hast  found  grace  with  God  " ;  the 
infinite  grace  of  becoming  the  mother  of  the  ardently  desired  Redeemer  was  to 
be  conferred  upon  her.  David  his  father,  or  ancestor,  because  Mary  descended 
from  the  royal  house  of  David.  "And  of  his  kingdom  there  shall  be  no  end  " ; 
that  means  He  will  found  a  spiritual  kingdom.  "How  shall  this  be  done?" 
Mary  could  not  imagine  how  these  words  were  to  be  fulfilled,  as  she  had  made 
a  vow  of  virginity.  "The  Holy  Ghost  shall  come  upon  thee."  The  angel 
thereby  reveals  to  her  that  she  will  become  the  mother  of  a  son  in  a  super- 

(1)331. 


200  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

natural  manner,  by  the  co-operation  of  the  Holy  Ghost.  "  The  holy  which 
shall  be  born  of  thee  " — thy  holy  son — shall  be  called  the  Son  of  God,  because 
the  Holy  Ghost  co-operated  at  His  incarnation.  And  Mary  said :  "  Behold  the 
handmaid  of  the  Lord,  be  it  done  unto  me  according  to  thy  word,"  thereby 
giving  her  consent  in  faithful  obedience  to  the  divine  plan.  "And  thou  shalt 
call  His  name  Jesus,"  meaning  Saviour  or  Redeemer,  because  He  shall  redeem 
His  people  from  sin. 

D.  Commentary.— i.  Third  Article  of  the  Creed.  "The  Holy 
Ghost  shall  come  upon  thee,"  etc.  What  the  angel  here  said  we  con- 
fess to  believe  in  the  third  article  of  the  creed.  What  is  the  third 
article  of  the  creed?  The  Son  of  God  therefore  became  incarnate 
through  the  operation  of  the  Holy  Ghost;  that  means  He  received 
a  body  and  a  soul  like  ours.  What  is  the  meaning  of  the  words 
"  conceived  of  the  Holy  Ghost "  ?x  2.  Joyful  Mystery  of  the  Holy 
Rosary:  The  Annunciation.  "  Whom  thou  oh  Virgin  Mary  didst  con- 
ceive of  the  Holy  Ghost."  How  the  incarnation  of  the  Lord  was 
accomplished  remains  an  unfathomable  mystery  to  us.  What  do 
we  call  this  mystery  ?  Jesus,  the  holy  infant  that  was  to  be  born  of 
Mary,  was  called  by  the  angel  the  "  Son  of  God."  He  was  accord- 
ingly God  and  man  at  the  same  time.  What,  then,  is  Jesus  Christ? 
The  angel  revealed  this  mystery  to  St.  Joseph  as  well,  and  bade 
him  to  call  Mary's  holy  infant  Jesus  (Redeemer),  "  for  he  will  re- 
deem his  people."  He  therewith  gives  the  reason  why  Jesus,  the 
Son  of  God,  should  become  incarnate,  namely,  to  redeem  the  people 
from  their  sins.  Why  did  the  Son  of  God  become  man?2  (a)  Ful- 
fillment of  the  promise  which  God  had  given  to  David.  "  I  will 
give  thee  posterity  and  the  throne  of  his  kingdom  shall  be  set  up  for 
all  eternity.  I  shall  be  Father  to  him,  and  he  will  be  my  son." 
(O.  T.,  LVIII.) .  Compare  this  with  the  words  of  the  angel :  "  The 
Lord  God  shall  give  unto  him  the  throne  of  David,  his  fathers ;  and 
he  shall  reign  in  the  house  of  Jacob  forever,  and  of  his  kingdom  there 
shall  be  no  end ;  and  therefore  the  Holy  that  shall  be  born  of  thee, 
shall  be  called  the  Son  of  God."  (b)  The  prophecy  of  Isaias :  "  Be- 
hold the  Virgin  shall  conceive  and  bear  a  son,  and  his  name  shall  be 
called  Emmanuel  (God  with  us),  and  "  God  Himself  comes  to  redeem 
you  "  (O.  T.,  LXXVIL).  3.  Mary's  Virtues  and  High  Dignity.  The 
angel  told  Mary  that  she  was  "  full  of  grace,"  Mary  co-operated 
faithfully  with  divine  grace,  and  therefore  she  attained  glorious 
virtues.  Among  her  virtues  chastity  was  paramount;  she  so  loved 
this  virtue  that  she  promised  God  to  remain  always  a  pure  virgin. 

(i)  50.  (a)  60. 


MARY'S  VISITATION.  201 

Furthermore,  she  possessed  a  firm  faith.  Although  the  message  of 
the  angel  was  incomprehensible  to  her,  she  did  not  doubt  it  for  an 
instant,  but  believed  his  words.  Her  profound  humility  is  worthy 
of  admiration ;  she  calls  herself  the  handmaid  of  the  Lord,  although 
it  had  just  been  announced  to  her  that  she  would  become  the  Mother 
of  God.  (In  remembrance  of  this  announcement  the  Church  cele- 
brates the  Feast  of  the  Annunciation,  March  25).  Mary  was 
exalted  to  the  infinitely  high  dignity  of  being  the  Mother  of  God. 
For  this  reason  we  ought  to  venerate  and  invoke  her  above  all  other 
saints.  God  honored  her,  first  of  all,  through  the  angel's  saluta- 
tion. After  the  example  of  God  we  frequently  greet  Mary  with  the 
words  of  the  angel,  namely,  in  the  prayer  called  the  Angelical 
Salutation,  or  "  Hail  Mary."  Recite  the  Hail  Mary.  We  venerate 
Mary  as  the  Mother  of  God  also  in  other  prayers,  as,  for  instance, 
in  the  "  Angelus,"  in  which  the  event  of  this  Biblical  story  is  com- 
memorated. Recite  the  Angelus.  When  is  this  prayer  usually  said  ? 
E.  Moral  Application. — Venerate  the  holy  Mother  of  God  fer- 
vently and  devoutly.  The  Saints  did  this  and  they  assure  us  that  a 
devout  servant  of  Mary  will  not  be  lost.  Say  often  with  great  de- 
votion the  Hail  Mary  and  the  Angelus. 


III. — MARY'S  VISITATION. 

A.  Preparation.— Mary  had  been  told  by  the  angel  that  her  cousin,  Eliza- 
beth, the  pious  wife  of  Zachary,  would  likewise  bear  a  son.    Hence  she  made 
ready  to  visit  the  latter  in  her  home.    I  shall  now  tell  you  about  this. 

B.  Narration. — (a)  Mary's   arrival   and   greeting   extended  by 
Elizabeth,     (b)  Mary's  hymn  of  praise.    Magnificat. 

C.  Explanation.— (a)  At  the  time  when  the  angel  appeared  to  Mary  her 
relatives  lived  in  the  mountains,  a  few  miles  west  of  Jerusalem.     There  lay 
the  little  hamlet  where  Zachary  and  Elizabeth  dwelt.     From  Nazareth,  Mary 
had  to  cover  a  distance  of  some  two  hundred  miles.     Her  cousin  was  in- 
spired by  the  Holy  Ghost,  who  had  revealed  to  her  that  Mary  would  become 
the  Mother  of  God.     She  rejoiced  to  see  the  Mother  of  God,  and  she  cried 
out  in  a  loud  voice :    "  Blessed  art  thou  among  women,  and  blessed  is  the 
fruit  of  thy  womb,"  namely,  Jesus.     "Whence  is  this  to  me?"  namely,  the 
high  honor  of  a  visit  from  the  Blessed  Virgin.     (&)  And  Mary  said:    "My 
soul  doth  magnify  the  Lord,"  etc.    She  perceived  from  Elizabeth's  words  that 
the  latter  knew  all  that  the  angel  had  revealed  to  her,  and  she  could  no 
longer  restrain  her  gladness.     "  Because  he  hath  regarded  the  humility  of 


202  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

his  handmaid";  that  means  although  I  am  only  a  lowly  maiden,  still  he  has 
chosen  me  for  the  exalted  dignity  of  the  Mother  of  God.  "  For  behold,  from 
henceforth  all  generations  shall  call  me  blessed";  and  the  following  sentence 
tells  us  why :  "  For  he  that  is  mighty  hath  done  great  things  to  me  " ;  choos- 
ing her  to  be  the  Mother  of  God.  "  He  hath  scattered  the  proud  in  the  conceit 
of  their  heart."  God  frustrates  the  plans  of  the  proud.  "He  hath  received 
Israel,  his  servant,"  the  people  of  Israel,  and  "hath  been  mindful  of  his 
mercy":  of  the  promise  (of  the  Redeemer)  which  God  had  made  to  Abra- 
ham and  his  descendants. 

D.  Commentary. — i.  The  Divinity  of  Jesus.    From  the  words  of 
Elizabeth,  calling  Mary  the  Mother  of  the  Lord  (meaning  God),  it 
follows  that  Jesus,  Mary's  son,  is  God.    In  which  article  of  the  creed 
do  we  profess  our  belief  that  Jesus  is  the  Son  of  God,  and  therefore 
God?  What  is  the  second  article  of  the  creed?    2.  Mary's  Virtues. 
(a)  Her  charity.    For  love  of  her  cousin,  and  to  participate  in  her 
motherly  happiness,  also  to  help  her  with  her  household  duties, 
Mary  went  to  visit  her.   Her  charity  surmounted  the  difficulties  of 
a  long  journey  not  without  perils.    Mary  therefore  loved  her  rel- 
ative sincerely.    When  is  our  love  sincere?    The  Feast  of  Mary's 
Visitation  is  on  the  second  day  of  July. — The  Second  Joyful  Mystery 
of  the  Rosary :   The  Visitation,     (b)  Her  humility.    Notwithstand- 
ing her  exalted  dignity  she  "  hastened  "  to  her  relative  in  order  to 
serve  her.    And  when  Elizabeth  declared  her  to  be  "blessed,"  she 
gave  glory  to  God  alone,  and  called  herself  a  lowly  handmaiden. 
Mary  was  humble  of  heart. 

E.  Moral  Application. — If  you  desire  to  please  your  heavenly 
Mother  be  charitable  to  your  neighbors,  and  help  them  all  you  can. 

IV. — BIRTH  OF  JOHN. 

A.    Prepara tion.— While  Mary  stayed  with  Elizabeth,  the  son  promised  to 
Zachary  was  born.    This  is  told  in  the  following  story. 

B.  Narration. — (a)  Birth  and  naming  of  the  child,  (b)  Zach- 
ary 's  hymn  of  praise,  (c)  Preparation  of  John  for  his  vocation. 

C  Explanation. — (a)  "And  then  was  fulfilled";  that  is  to  say,  the  time 
has  arrived  which  God  had  set  for  the  birth  of  John.  They  proposed  giving 
him  his  father's  name,  as  was  customary  with  the  firstborn.  His  mother, 
however,  wished  him  to  be  called  John.  Zachary,  who  had  been  dumb,  re- 
covers his  speech  after  writing  on  a  tablet  "John  is  his  name,"  the  name 
announced  by  the  angel.  Every  one  was  surprised  (i)  on  account  ot 


BIRTH  OF  OUR  LORD  JESUS  CHRIST.  203 

the  unusual  name,  and  (2)  because  Zachary  regained  power  of  speech. 
The  "hand  of  the  Lord,"  meaning  the  power  of  God  which  had  just  worked 
a  miracle  in  Zachary.  (b)  "  Blessed  be  the  Lord  God  of  Israel" — because  of 
the  child  who  was  to  precede  the  Redeemer — "  he  hath  visited  and  wrought  the 
redemption  of  his  people  " — visited  upon  them  grace  and  goodness.  "And  thou, 
child,  shall  be  called  the  prophet  of  the  Most  High  " ;  Zachary  knew  this  from 
the  angel's  words,  who  had  told  him  that  John  would  "  go  before  him  in  the 
spirit  and  power  of  Elias."  "  He  was  to  prepare  His  ways  " — that  means  the 
way  to  the  hearts  of  men,  which  John  by  preaching  penance  was  to  prepare  for 
the  Gospel  of  the  Lord,  and  by  which  he  was  to  lead  them  to  the  knowledge 
of  salvation  (the  true  faith),  (c)  "The  child  grew  up  strong  in  spirit";  his 
spirit  was  strong  in  good  and  in  virtues.  "And  was  in  the  desert  until  the  day 
of  his  manifestation  to  Israel."  This  desert  was  on  the  western  shore  of  what 
is  now  the  Dead  Sea. 

D.  Commentary. — i.  God's  Truthfulness  and  Faithfulness.    God 
had  revealed  to  Zachary,  through  the  angel,  that  a  son  would  be  born 
to  him,  that  many  would  rejoice  at  his  birth,  and  that  Zachary  him- 
self would  remain  dumb  until  the  day  when  this  should  come  to  pass. 
Everything  happened  just  as  God  had  revealed.   He  kept  His  prom- 
ise.   What  do  we  call  God  for  this  reason?    What  do  you  mean  by 
saying  "  God  is  true — faithful  "?    2.  Gratitude  for  God's  Blessings. 
Zachary  made  use  of  his  recovered  speech  to  praise  God,  and  to 
thank  Him  for  graciously  hearing  his  prayer — for  the  son  bestowed 
upon  him,  and  the  redemption  of  his  people  from  sin,  which  was 
now  about  to  take  place.    By  this  thanksgiving  he  humbly  adored 
God  as  the  giver  of  all  good.    When  do  we  adore  God  interiorly? 

E.  Moral  Application. — Thank  God  for  all  the  blessings  which 
He  grants  you  daily  (life,  health,  etc.).    The  saints  assure  us  that 
God  would  bestow  many  more  blessings  upon  men  if  they  were 
more  grateful.    (Morning  and  night  prayers,  grace  before  and  after 
meals.) 


V. — BIRTH  OF  OUR  LORD  JESUS  CHRIST. 

A.  Preparation. — The  time  when  the   Redeemer  was  to  appear  in  the 
world  had  now  arrived.    Mary  repaired  with  St.  Joseph  to  Bethlehem,  where 
she  gave  birth  to  the  Saviour.    I  will  now  tell  you  about  this. 

B.  Narration. — (a)  Arrival  in  Bethlehem  and  the  birth  of  Our 
Lord,     (b)  The  angel  appearing  to  the  shepherds,     (c)  The  shep- 
herds adoring,    (d)  The  circumcision  of  Our  Lord. 


204  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

C.  Explanation. —  (a)  "The  emperor  Augustus,"  who  at  that  time  ruled 
the  great  Roman  Empire.    Palestine  had  by  this  time  belonged  to  this  empire 
since  the  year  40  B.  C.    Herod  ruled  in  the  name  and  by  virtue  of  the  Roman 
emperor.     As  the  census  was  to  be  taken,  all  the  people  were  required  to 
go  to  their  own  city  for  enrolment;  that  means  they  had  to  go  to  the  city 
in  which  the  ancestors  of  their  race  had  lived.    Bethlehem  is  a  few  miles  to 
the  south  of  Jerusalem.    All  the  inns  there  being  overcrowded  with  guests, 
Mary  and  Joseph  could  not  find  shelter.    Finally  they  came  to  a  stable,  used 
as  a  place  of  refuge  in  stormy  weather  by  the  shepherds  and  their  flocks.    In 
this   place   Mary  brought   forth   her   son,   and   wrapped   him   in   swaddling 
clothes,  and  laid  him  in  a  manger,  a  trough,  from  which  the  animals  fed. 
(&)  In  the  neighborhood,  near  the  stable,  some  shepherds  were  watching 
their  flocks,  when  the  "brightness  of  God  shone  round  about  them";  that 
means  the  glory  of  heaven — a  celestial  light  shone  about  them  and  illumined 
the  night.    An  angel  tells  the  shepherds  not  to  be  afraid,  that  Christ  is  born 
to  them,  the  Messias  announced  by  the  prophets,  and  tells  them  by  what  sign 
they  shall  find  Him.    The  shepherds  started  "  at  once  "  to  find  the  Lord,  after 
the  angel  had  delivered  his  joyful  message,     (c)  "Let  us  see  this  word  that 
is  come  to  pass";  without  doubting  they  hastened  upon  their  way,  rejoicing. 
They  found  "  Mary  and  Joseph,  and  the  infant  lying  in  a  manger,"  as  the 
angel  had  told  them ;  they  prostrated  themselves  and  adored.    The  shepherds 
related  what  had  happened  to  them,  and  Mary  pondered  all  these  words  in 
her  heart;  that  means  she  thought  over  them  and  compared  with  them  those 
which  the  prophets  and  the  angel  had  said. 

D.  Commentary. — i.  The  Dispensation  of  Divine  Providence.  In 
the  year  725  B.  C.,  God  had  revealed,  through  the  prophet  Micheas, 
that  the  Messias  would  be  born  in  Bethlehem.    Just  before  the  birth 
of  the  Saviour,  Mary  lived  at  Nazareth.    God  so  arranged  it  that  the 
emperor  Augustus  gave  order  to  have  the  entire  population  counted. 
To  this  end  Joseph  and  Mary  had  to  repair  to  Bethlehem,  to  have 
themselves  enrolled.    There  Mary  gave  birth  to  the  Redeemer,  so 
that  the  prophecy  of  the  prophet  Micheas  was  fulfilled.    God  rules 
the  world.  What  do  you  mean  by  that?    The  Third  Joyful  Mystery 
of  the  Holy  Rosary:  The  Nativity  of  Our  Lord.— 2.  The  Holy 
Festival  of  the  Nativity  (Christmas).    According  to  tradition,  Christ 
was  born  in  the  night  from  the  24th  to  the  25th  December.     For 
this  reason  we  celebrate  the  Feast  of  the  Lord's  Nativity  on  the  25th 
December.  On  this  feast  priests  are  privileged  to  say  three  Masses. 
(Explain  some  Christmas  hymns.)   3.  The  Lord's  Sufferings.  From 
the  first  moment  of  His  existence  Our  Saviour  desired  to  suffer  for 
us.    He  was  born  in  a  strange  country.    At  home,  at  least,  He  would 


THE  PRESENTATION  IN  THE  TEMPLE.  205 

have  had  a  human  habitation,  a  soft  bed.  But  here,  among  strangers, 
He  had  to  be  content  with  a  place  in  a  stable,  the  abode  of  animals. 
The  Son  of  the  Almighty,  the  Lord  of  heaven  and  earth,  to  whom 
belongs  all  things,  came  into  the  world,  to  His  own,  at  Bethlehem, 
but  His  own  received  Him  not ;  He  found  no  place  in  the  houses  of 
men.  Poorer  than  the  poorest  child  was  the  Saviour  when  He  came 
into  the  world.  He  Himself  chose  profound  abasement,  so  as  to 
suffer  for  us  even  then,  so  as  to  make  satisfaction  to  His  heavenly 
Father  for  our  sins.  What  did  Jesus  Christ  suffer?  4.  The  Names 
Christ  and  Jesus.  The  angel  called  the  Saviour  "Christ  the  Lord." 
Christ  means  "  anointed."  In  the  Old  Law  the  prophets,  kings  and 
priests  were  anointed  with  oil.  Christ  is  our  Supreme  Prophet, 
King  and  Priest.  What  does  the  word  Christ  mean  ?  Why  is  Jesus 
called  "  the  anointed  "?  The  name  Jesus  is  (a)  a  holy  name;  for  it 
comes  from  God.  Mary,  the  blessed  Mother  of  God,  so  called  her 
child.  It  has  been  written  of  this  sacred  name,  that  it  is  above  all 
other  names :  "  At  the  name  of  Jesus  every  knee  shall  bend,  that  is  in 
heaven,  upon  the  earth,  and  under  the  earth."  Because  this  name 
is  so  holy  the  Catholic  Church  has  instituted  a  feast  in  its  honor — 
the  Feast  of  the  Holy  Name  of  Jesus,  on  the  second  Sunday  after  the 
Epiphany.  The  name  Jesus  is  (b)  a  powerful  name.  Jesus  Himself 
said,  that  in  His  name  the  devil  would  be  driven  out,  and  the  sick 
healed.  St.  Gregory  Nazianzen  writes :  "  Hell  trembles  when  the 
name  of  Jesus  is  uttered."  The  name  Jesus  is  (c)  a  sweet  and  con- 
soling name,  sweet  and  consoling  to  the  sinner,  for  whom  Jesus  is 
the  good  and  merciful  Shepherd ;  sweet  and  consoling  for  the  just, 
for  them  Jesus  is  a  good  friend  and  brother,  a  helper  in  need.  (Holy 
Name  Society.) 

E.  Moral  Application. — As  the  name  of  Jesus  is  so  holy,  power- 
ful, sweet  and  consoling  a  name,  pronounce  it  always  with  greatest 
reverence  and  devotion,  never  irreverently.  Avoid  the  grievous  sin 
of  misusing  the  holy  name  by  swearing  and  cursing. 

VI. — THE  PRESENTATION  IN  THE  TEMPLE. 

A.  Preparation. — According  to  the  law,  a  Jewish  mother  was  considered 
unclean  for  forty  days  after  the  birth  of  a  son.  After  this  time  she  was  re- 
quired to  go  to  the  Temple  and  offer  a  sacrifice  of  purification,  a  lamb  and  a 
dove,  or,  if  she  was  poor,  two  doves.  Mary  being  poor  she  brought  the  latter 
offering.  Upon  this  occasion  Jesus  was  presented  to  the  Lord  (God),  offered 
up  and  released  from  the  holy  service.  To  explain  the  latter  it  is  to  be  men- 


206  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

tioned  that  according  to  the  law  every  firstborn  male  child  was  considered 
to  belong  to  the  Lord,  because  He  had  spared  the  firstborn  at  the  departure 
from  Egypt  (cf.  O.  T.,  XXXIV.).  The  firstborn  therefore  became  priests 
of  God.  When  later  the  tribe  of  Levi  alone  was  selected  for  the  priesthood, 
the  firstborn  were  released  from  the  service  of  the  Lord  by  a  ransom  in 
money,  amounting  in  our  currency  to  about  $3.00.  Jesus  was  Mary's  first- 
born and  only  child,  and  for  this  reason  she  had  to  take  him  to  the  Temple, 
there  to  present,  offer  up  and  ransom  Him.  The  following  story  will  treat 
of  this. 

B.  Narration. — (a)  Presentation  of  Jesus,  (b)  Simeon,  (c)  Anna. 

C.  Explanation.— (a)  Jesus  had  to  be  taken  to  Jerusalem,  to  the  Temple, 
which  Zorobabel,  after  the  return  of  the  Jews  from  captivity,  had  erected,  in 
the  year  536  B.  C,  and  which  Herod  had  considerably  enlarged,  (fr)  As  Joseph 
and  Mary  brought  the  child  into  the  Temple,  Simeon  was  there.    The  Holy 
Spirit  had  revealed  to  him  that  this  child  was  the  Redeemer.    He  took  Him 
in  his  arms,  and  cried  out :    "  Now,  O  Lord,  dismiss  thy  servant  in  peace, 
according  to  thy  word " — according  to  thy  promise ;    "  I  can  die  in  peace 
because  my  eyes  have  seen  thy  salvation,"  which  thou  hast  prepared  for  all 
people  in  this  child  (the  Redeemer).    "A  light  to  the  revelation  of  the  Gen- 
tiles," who  will  be  brought  by  the  Redeemer  out  of  the  darkness  of  unbelief 
(idolatry)  to  the  knowledge  of  the  true  faith.    "  To  the  glory  of  the  people 
of  Israel,"  from  whom  the  Redeemer  descended.    Mary  and  Joseph  wondered 
(a)  that  Simeon  knew  all  this,  and  (b)  that  the  Redeemer  had  come  for  the 
heathen  too.     "  Simeon  blessed  them " ;  he  congratulated  them  about  their 
child.    He  said  to  Mary :    "  Behold  this  child,"  namely,  Jesus,  "  is  set  for  the 
ruin,  and  for  the  resurrection  of  many  " — for  the  ruin,  the  damnation  of  those 
who  will  not  believe  in  Him;  for  the  resurrection,  the  eternal  happiness  of 
those  who  will  believe  in  Him.     "And  for  a  sign  which  shall  be  contra- 
dicted" ;  that  means  the  Redeemer  would  be  contradicted  by  the  Jews  in  their 
hatred  and  blindness,  and  His  words  would  not  be  believed.    "And  thy  own 
soul,  a  sword  shall  pierce,"  meaning  that  Mary  would  undergo  much  suffer- 
ing on  account  of  her  son,  and  this  would  hurt  her  soul,  as  a  sword  hurts  thp 
body,     (c)  At  that  same  hour,  the  prophetess  Anna  came  into  the  Temple, 
while  Mary  and  Joseph  were  there  with  the  divine  infant.     She  praised  tlu- 
Lord,  who  had  enlightened  her  by  the  Holy  Spirit  to  recognize  the  child.    She 
proclaimed  Him,  namely  of  the  Lord,  to  all  those  who  awaited  with  desire  the 
redemption  of  Israel,  telling  them  that  this  child  was  the  expected  Redeemer. 

D.  Commentary. — i.  Attributes  of  God.  (a)  His  faithfulness. 
When  the  Jews  returned  from  captivity  and  rebuilt  the  Temple,  God 
revealed  to  them,  through  the  prophet  Aggeus :  "  Yet  one  little 
while,  and  the  desired  of  all  nations  shall  come:  and  the  glory  of 
this  last  house  shall  be  more  than  the  first."  This  prophecy  was  fu1  • 
filled  when  Jesus  was  presented  in  the  Temple.  What  do  we  call  God 
for  this  reason?  What  do  you  mean  by  saying  "  God  is  faithful  "? 


ADORATION  OF  THE  MAGI. 


207 


(b)  His  goodness.    God  had  revealed  to  Simeon  that  he  should  not 
die  until  he  had  seen  the  Redeemer.    Through  this  God  showed  His 
love  for  Simeon,  who  had  a  great  desire  for  the  Redeemer.    What 
do  we  call  God  for  this  reason  ?  What  do  you  mean  by  saying  "  God 
is  good  "  ?  2.  Mary's  Virtues,   (a)  Her  profound  humility.  Although 
Mary  was  the  purest  virgin  and  mother,  and  did  not  need  an  offer- 
ing of  purification,  yet  she  subjected  herself  to  the  requirements  of 
the  law,  from  humility.    She  showed  thus:     (b)  Her  obedience  to 
the  law  which  God  had  given  through  Moses.    3.  The  Purification. 
On  the  2d  of  February  the  Church  celebrates  the  Feast  of  the  Pre- 
sentation of  Jesus  in  the  Temple.    This  festival  bears  three  names. 
It  is  called  (a)  Feast  of  the  Presentation  of  Jesus,  because  Mary 
presented  Jesus  to  the  Lord,  and  offered  Him  up.     (Fourth  Joyful 
Mystery  of  the  holy  rosary.)     (b)  The  Purification,  because  Mary 
upon  this  occasion  brought  the  offering  prescribed  for  purification. 

(c)  "  Candlemas  Day,"  because  on  this  day  candles  are  blessed,  in 
commemoration    of    Simeon's    words    at    the    presentation    in    the 
Temple,  "A  light  to  the  revelation  of  the  Gentiles." 

E.  Moral  Application. — May  you  resemble  the  blessed  Mother  of 
God  in  her  obedience  to  the  commandments  of  God.  Repent  of  all 
transgressions  of  the  commandments  of  which  you  have  hitherto  been 
guilty,  and  make  a  firm  resolve  to  observe  the  commandments  for 
the  future  most  faithfully.  Then,  like  Simeon,  you  will  one  day  be 
able  to  depart  this  world  in  peace. 

VII. — ADORATION  OF  THE  MAGI. 

A.  Preparation. — Not  long  after  the  birth  of  Jesus  three  Magi,  or  wise 
men,  journeyed  from  a  far  country  to  Jerusalem  in  order  to  worship  the 
Saviour.     Not  finding  Him  there  they  went  to  Bethlehem.    We  shall  learn 
more  about  this  in  the  following  story. 

B.  Narration.— (a)  The  Magi  before  Herod,    (b)  The  Magi  in 
Bethlehem. 

C.  Explanation.— (a)  The  three  Magi,  also  called  kings,  because  they  were 
probably  of  royal  descent.     Their  names  were:    Caspar,  Melchior  and  Bal- 
thasar.    They  came  from  the  Orient  (east) ;  that  means  the  country  situated 
east  of  Palestine.    In  all  probability  they  were  from  Babylon,  where  the  study 
of  the  stars,  or  astrology,  interested  a  great  many,  so,  too,  the  three  Magi. 
(b)    New,   uncommon   star  attracted   their   attention.    Doubtless,   too,  they 
knew    of    Balaam's    prophecy,    he    having    come    from    that    country.    "A 


208  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

star  shall  arise  out  of  Jacob,"  etc.  (O.  T.,  XLVI.)  By  divine  inspira- 
tion it  was  made  plain  to  them  that  this  marvelous  sign  was  that  star 
of  Balaam's,  which  betokened  the  coming  of  the  Redeemer,  whom  the  Magi 
greatly  desired  to  see.  Hence  they  named  the  star  "His  (the  Redeemer's) 
star."  They  went  to  Jerusalem  because  they  believed  they  would  find  the 
Redeemer  in  the  capital  of  Judea,  or  at  least  learn  there  of  His  whereabouts. 
They  called  Him  "  king  of  the  Jews,"  because  of  Balaam's  prophecy  a  sceptre 
was  mentioned ;  they  made  inquiries  as  to  where  they  could  find  Him,  because 
they  wished  to  adore  Him — the  new-born  king  of  the  Jews.  When  Herod 
heard  of  this  he  was  much  troubled,  because  he  feared  that  he  was  to  be  de- 
throned. The  people  of  Jerusalem  also  were  disturbed,  fearing  fresh  cruelties 
on  the  part  of  Herod,  who  would  leave  not  a  stone  unturned  to  hold  the 
throne.  So  Herod  called  together  the  high  priests,  in  order  to  find  out  where 
Christ  was  to  be  born.  Formerly  there  had  been  only  one  high  priest,  who 
would  remain  invested  with  this  office  till  his  death.  Since  the  Romans 
ruled  over  Judea  high  priests  were  appointed  and  removed  by  them  at 
pleasure,  so  that,  besides  the  one  in  office,  there  were  many  others  who  had 
held  the  office  and  were  still  called  high  priests.  "Learned  in  Scriptures"; 
that  means  men  who  knew  the  Sacred  Scriptures  thoroughly,  and  interpreted 
them  to  the  people.  "Micheas"  (cf.  N.  T.  V.)  had  prophesied  that 
Bethlehem  would  not  be  "  the  least  amongst  the  cities  of  Juda  " ;  on  the  con- 
trary, it  was  to  be  the  most  important.  Princely  city — chief  city.  The  Re- 
deemer was  to  rule  over  His  people,  the  people  of  God,  and  He  was  to  establish 
a  great  spiritual  kingdom.  Herod  sent  for  the  Magi  privately,  because  he  had 
determined  upon  putting  the  child  to  death;  he  did  not  want  this  known, 
so  he  asked  the  Magi  questions,  without  their  suspecting  his  purpose.  He 
made  minute  inquiries  of  them  as  to  the  exact  time  of  the  star's  appearance 
(in  order  that  he  might  know  how  old  the  Infant  was),  pretending  that  he, 
too,  wished  to  adore  Him.  Herod  was  as  cunning  as  he  was  cruel.  (£)  The 
Magi  had  hardly  left  Jerusalem  when  "  the  star  went  before  them  again ; " 
it  had  disappeared  for  a  time,  and  this  fact  had  caused  the  Magi  to  make 
inquiries  in  Jerusalem.  God  so  arranged  this  in  order  that  Jerusalem  might 
hear  that  the  Redeemer  was  born.  At  last  the  star  stood  over  the  place,  that 
means  over  the  stable,  where  the  Saviour  was.  Upon  entering  the  Magi 
found  the  infant,  and  falling  down  they  adored  Him,  because  they  had  been 
enlightened  that  this  child  was  the  divine  Redeemer.  They  offered  the  gifts 
which  they  had  brought  with  them.  There  was  "  gold,"  indicating  that  the 
Redeemer  was  a  king ;  "  frankincense,"  because  He  was  God ;  and  "  myrrh  " 
(a  bitter  herb,  used  in  embalming  the  dead),  because  He  was  man.  They 
departed  after  that  to  go  back  to  Herod  and  to  tell  him  where  the  infant  was 
to  be  found,  but  God  revealed  to  the  Magi  the  cruel  intentions  of  Herod,  and 
they  returned  by  another  way  into  their  own  country. 

D.  Commentary. — I.  Attributes  of  God.  (a)  His  faithfulness. 
God  had  made  the  announcement  through  His  prophet  Micheas,  in 
the  year  725  B.  C.,  that  the  Redeemer  would  be  born  at  Bethlehem. 
This  now  happened.  God  kept  His  word.  What  do  we  say  of  God 


THE  FLIGHT  INTO  EGYPT  AND  RETURN. 


209 


for  this  reason?  What  do  you  mean  by  saying  "  God  is  faithful "? 
(b)  His  omniscience.  God  told  the  Magi  not  to  return  to  Herod, 
because  He  knew  the  intentions  of  the  cruel  and  crafty  king.  What 
do  we  say  of  God  for  this  reason?  What  do  you  mean  by  saying 
''God  is  omniscient"?  2.  The  Effects  of  Grace.  The  three  Magi 
were  persons  favored  by  God.  From  among  the  many  pagans  they 
were  selected  to  behold  and  to  adore  the  Redeemer.  They  co- 
operated faithfully  with  the  grace  granted  them.  When  God  had 
enlightened  them  and  had  revealed  to  them  that  the  Saviour 
was  born,  they  went  upon  their  way  immediately,  to  find  and  to 
adore  the  Redeemer.  They  were  not  deterred  by  the  hardships  of  a 
long  journey,  and  when  they  heard  in  Jerusalem  that  the  Redeemer's 
birth  was  not  known  there,  they  did  not  turn  back,  but  continued 
their  journey  until  they  found  the  One  they  sought.  They  were 
therefore  faithful  in  co-operating  with  grace.  The  Divine  Redeemer 
rewarded  them  abundantly  for  this.  For  their  gold  He  bestowed 
His  love  upon  them,  for  their  incense  He  gave  them  fervent  devo- 
tion in  prayer,  and  for  the  myrrh  patience  in  suffering.  After  the 
Lord's  ascension,  tradition  tells  us,  they  were  baptized  by  the  apostle 
Thomas.  In  reward  for  their  faithful  co-operation  with  grace  they 
attained  the  grace  of  salvation.  3.  Feast  of  the  Three  Kings.  To 
commemorate  the  adoration  of  the  Lord  by  the  Magi,  the  Church 
celebrates,  on  the  6th  of  January,  thirteen  days  after  Christmas,  the 
Feast  of  the  Epiphany,  because  the  Redeemer  on  this  day  made 
Himself  known  to  the  pagans  as  well. 

E.  Moral  Application. — Co-operate  faithfully  with  God's  grace. 
Accomplish,  with  His  assistance,  the  good  you  have  to  do ;  avoid  the 
evil,  of  which  grace  warns  you,  then  you  also  will  obtain  eternal 
salvation. 

VIII. — THE  FLIGHT  INTO  EGYPT  AND  RETURN. 

A.  Preparation.— God  revealed  the  cruel  intentions  of  Herod  to  Joseph, 
and  ordered  him  to  flee  with  the  child  into  Egypt,  so  as  to  save  Him  from 
death.  After  Herod's  death  Joseph,  at  God's  command,  returned  to  Judea. 
The  following  story  will  explain  this  to  us. 

B.  Narration.— (a)  Flight  of  the  Holy  Family,   (b)  Slaughter  of 
the  infants,    (c)  Return  of  the  Holy  Family. 

C.  Explanation. —  (a)  At  the  time  of  the  Magi's  departure  for  home  an 
angel   appeared  to  Joseph  in  his  dream,  bidding  him  to  flee  into   Egypt 


210  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

There  the  child  would  be  safe  from  Herod,  who  had  no  jurisdiction  there. 
And  they  started  on  the  journey.  It  was  a  distance  of  some  hundreds  of 
miles;  the  journey  was  a  difficult  one  because  their  path  led  through  the 
desert;  it  was  also  perilous,  on  account  of  robbers  and  wild  animals.  In 
Egypt  the  Holy  Family  dwelt  in  the  province  of  Gessen.  There  is  a  pious 
legend  saying  that  the  pagan  idols  of  Egypt  fell  from  their  pedestals  when 
the  Holy  Family  entered  the  country,  (b)  "All  the  male  children  of  two  years 
of  age  and  under  were  slain."  Herod  had  inquired  of  the  Magi  the  time  when 
the  star  had  appeared  to  them,  so  that  he  might  be  able  to  tell  as  nearly  as 
possible  the  child's  age.  He  concluded  that  it  could  not  be  over  two  years  of 
age,  and  ordered  the  "  slaughter  of  the  innocents,"  expecting  that  the  child 
Jesus  would  surely  be  of  their  number,  (c)  Not  long  afterward  Herod  died 
of  a  loathsome  disease,  the  punishment  for  his  crimes.  Joseph  was  com- 
manded by  God  to  return  to  their  country,  to  the  town  of  Nazareth,  in  Galilee, 
west  of  Tabor. 

D.  Commentary. — i.  Attributes  of  God.  (a)  His  goodness.  God 
cared  for  the  Holy  Family,  protected  it  from  danger  upon  the  long 
journey  into  Egypt,  and  conducted  it  safely  back  again  to  Judea. 
He  permitted,  it  is  true,  that  the  babes  of  Bethlehem  should  lose 
their  natural  lives,  but  bestowed  upon  them  life  eternal.  What  do 
you  mean  by  saying  "  God  is  good  "?  (b)  His  justice.  The  mothers 
of  Bethlehem  had  previously  refused  the  Mother  of  God  to  enter 
their  homes.  As  a  punishment,  they  suffered  the  loss  of  their 
children.  The  cruel  Herod  thought  he  had  triumphed,  supposing 
that,  among  the  babes  of  Bethlehem,  he  had  slain  the  Saviour.  But 
well-deserved  punishment  soon  overtook  him.  Stricken  with  an 
agonizing  illness  (just  like  Antiochus),  he  sank  into  the  grave. 
What  do  we  call  God  for  this  reason?  What  do  you  mean  by  say- 
ing "  God  is  just "?  2.  The  Guidance  of  Divine  Providence.  Accord- 
ing to  the  divine  counsels  Jesus  was  not  to  die  as  yet.  Herod  had 
designs  upon  His  life,  but  divine  Providence  watched  miraculously 
over  this  child.  God  ordered  Joseph  to  flee  with  the  child  and 
His  Mother  into  Egypt,  that  He  might  escape  the  murderous  de- 
signs of  Herod.  After  Herod's  death,  divine  Providence  led  the 
Holy  Family  back  to  the  country  of  the  Jews :  not,  however,  to  Judea, 
which  was  governed  over  by  the  cruel  Archelaus,  but  to  Galilee, 
where  the  mild  Antipas  ruled,  and  where  they  were  to  dwell  at  Naza- 
reth, a  little  despised  town,  where  no  one  would  expect  to  find  the  Re- 
deemer. Thus  the  Infant  Jesus  was  miraculously  preserved ;  so  also 
does  God  preserve  us,  and  the  whole  universe,  ordering  and  disposing 
everything.  What  do  you  mean  by  saying  "  God  preserves  the 
world  " — "  God  rules  the  world  "  ?  What  do  we  call  the  divine  so- 


JESUS  AT  THE  AGE  OF  TWELVE  IN  THE  TEMPLE.         *  1 1 

licitude  in  preserving  and  ruling  the  world?  3.  Joseph's  Virtues 
and  His  Exalted  Dignity.  Like  the  Mother  of  God,  Joseph  was 
a  model  of  virtue.  He  was  adorned  with  (a)  chastity.  For  this 
reason  he  was  chosen  to  be  the  spouse  of  the  most  pure  Virgin;  (b) 
a  firm  and  lively  faith  in  the  divine  Infant  and  His  Mother;  (c)  a 
cheerful  and  prompt  obedience ;  he  arose  at  once  (even  at  night)  to 
flee  with  the  child  and  His  Mother ;  (d)  confidence  in  God  and  resig- 
nation to  the  divine  will ;  without  fear  or  hesitation  he  undertook  the 
long  and  perilous  journey  into  a  strange  country;  (e)  diligence  and 
industry,  to  supply  the  necessities  of  life  for  himself,  Mary  and  Jesus. 
Joseph's  exalted  dignity  is  great  indeed.  In  preference  to  many 
others,  he  was  chosen  to  be  the  foster-father  of  the  Lord.  God  in- 
trusted to  him  that  which  was  most  precious — His  beloved  Son. 
This  was  a  great  mark  of  distinction  for  Joseph.  For  this 
reason  the  Church  specially  venerates  Joseph.  In  his  honor  she 
celebrates  the  Feast  of  St.  Joseph,  March  19.  And  as  Jesus  was 
once  confided  to  his  care,  the  Church  has  placed  herself  likewise 
under  his  protection,  and  for  this  purpose  celebrates  annually  the 
Feast  of  the  Patronage  of  St.  Joseph,  on  the  third  Sunday  after 
Easter.  4.  The  Feast  of  the  Holy  Innocents.  In  commemoration  of 
the  slaughter  of  the  children  at  Bethlehem,  the  Church  appointed  the 
Feast  of  the  Holy  Innocents,  the  28th  of  December.  At  Mass,  on 
this  feast,  the  priest  wears  vestments  of  violet  color  (the  color  of 
penance)  because  these  children  were  unbaptized,  therefore  burdened 
with  original  sin,  when  they  suffered  martyrdom,  which,  however, 
as  a  baptism  of  blood  delivered  them  from  original  sin.  What  is 
baptism  of  blood  ?* 

E.  Moral  Application. — Have  firm  confidence  in  divine  Provi- 
dence ;  it  will  guide  you  safely  through  this  life.  Say  daily,  "  Thy 
will  be  done,"  and  do  not  murmur  against  God  if  things  do  not 
sometimes  go  your  way. 

IX. — JESUS  AT  THE  AGE  OF  TWELVE  IN  THE  TEMPLE. 

A.  Preparation.— For  a  few  years  we  do  not  hear  anything  about  the 
child  Jesus  at  Nazareth.    When  the  boy  was  12  years  old  He  visited,  with 
His  parents,  the  Temple  at  Jerusalem,  in  order  to  celebrate  there  the  festival 
of  Easter.    The  following  story  will  treat  of  this. 

B.  Narration. — (a)  Loss  of  the  child,     (b)  Finding  Him  again  in 
the  Temple,     (c)  The  hidden  life  of  Jesus  at  Nazareth. 

CO  160. 


212  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

C.  Explanation.— (a)  They  went  to  Jerusalem,  namely,  to  the  Temple. 
Every  male  Israelite,  from  the  age  of  12  upward  was  obliged  to  go  to  the 
Temple  at  Jerusalem  three  times  a  year,  for  the  three  chief  festivals  (Easter, 
Pentecost  and  Feast  of  Tabernacles).  Like  the  other  women  of  Israel,  Mary 
was  not  obliged  to  attend ;  yet  many  of  them  went  there  from  motives  of  zeal 
and  piety.  After  the  celebration  was  over  (it  lasted  eight  days),  they  returned 
home.  Joseph  and  Mary,  not  seeing  Jesus  with  them,  supposed  that  He  was 
with  the  rest  of  the  travelers  (namely,  with  acquaintances  and  relatives  from 
Nazareth).  At  night-time,  however,  they  sought  Him,  and  not  finding  Him 
they  were  greatly  troubled.  They  returned  at  once  to  Jerusalem,  because 
their  anxiety  for  their  lost  child  gave  them  no  rest,  (b)  After  searching  for 
three  days,  they  found  Jesus  in  the  Temple,  not  in  the  sanctuary,  for  there  no 
one  except  the  priests  might  enter,  but  in  the  hall,  where  the  law  was  taught 
and  the  Sacred  Scriptures  explained.  Mary  and  Joseph  were  much  as- 
tonished when  they  heard  youthful  Jesus  answer  the  doctors  with  great  wis- 
dom for  his  age.  They  asked  Him  why  He  had  remained  behind  in  Jerusa- 
lem, causing  them  such  anxiety  and  sorrow  ?  And  He  said  to  them :  "  How 
is  it  that  you  sought  me?  Did  you  not  know  that  I  must  be  about  the  things 
that  are  my  Father's  ?  "  The  Saviour  wished  to  imply  thereby  that  He  could 
not  have  acted  differently,  because  it  was  His  Father's  will.  "And  Mary  kept 
these  words  in  her  heart" — meaning  she  thought  about  them  and  compared 
them  with  what  the  prophets,  the  archangel  Gabriel,  the  shepherds  and  Simeon 
had  said  about  the  Saviour.  And  thus  the  mystery  of  the  Redemption  became 
more  comprehensible  to  her.  (c )  "And  Jesus  increased  in  wisdom,  age  and 
grace  before  God."  This  means  that  as  He  grew  older  He  revealed  more  and 
more  His  wisdom  and  knowledge,  so  that  it  appeared  as  if,  like  any  ordinary 
child  of  man,  every  year  increased  His  knowledge.  He  grew  in  grace,  and 
His  words  and  works  were  more  enlightened  from  year  to  year,  so  that  people 
(the  inhabitants  of  Nazareth)  loved  and  esteemed  Him. 

D.  Commentary. — i.  Jesus,  True  God  and  True  Man.  Jesus 
Himself  called  God  His  Father:  "  Did  you  not  know  that  I  must  be 
about  the  things  that  are  my  Father's  ?  "  Accordingly  He  is  the  Son 
of  God,  therefore  true  God.  This  is  the  first  testimony  of  His  di- 
vinity from  His  own  lips.  Mary  called  the  boy  Jesus  "  child  " ; 
Jesus  increased  in  age  like  every  other  human  being;  therefore  was 
true  man  as  well.  Who,  then,  is  Jesus  Christ?  2.  The  Fourth  Com- 
mandment. Jesus  faithfully  observed  the  fourth  commandment.  His 
remaining  behind  at  Jerusalem  without  the  knowledge  of  His  parents, 
and  His  answering  Mary's  question  with  the  words,  "  Did  you  not 
know,"  etc.?  appear  at  first  glance  like  a  violation  of  the  fourth 
commandment.  If  we  look  more  closely,  however,  His  filial  devotion 
to  His  parents  appears  in  its  most  beautiful  light.  Jesus  plainly 
made  it  clear  that  He  would  have  spared  His  parents  their  anxiety 
and  trouble  if  God  had  so  willed  it.  He  got  up  at  once,  left  the 


JESUS  AT  THE  AGE  OF  TWELVE  IN  THE  TEMPLE.          213 

Temple,  the  place  so  dear  to  Him,  and  followed  His  parents  to  Naza- 
reth, and  was  there  subject  to  them  (obedient)  until  His  thirtieth 
year.  Jesus,  true  God,  obeyed  His  human  parents.  What  does  God 
command  in  the  fourth  commandment  F1  3.  Jesus  a  Shining  Example 
for  the  Young.  Little  information  is  given  us  concerning  the  youth 
of  the  Lord,  but  still  enough  for  us  to  perceive  that  Jesus  was  a 
model  of  what  a  good,  upright  child  should  be.  He  distinguished 
Himself  by  piety  and  zeal  in  good.  He  cheerfully  accompanied  His 
parents  to  the  Pasch  at  Jerusalem,  so  as  to  honor  and  worship  His 
heavenly  Father  in  the  Temple.  He  could  not,  as  it  were,  bear  to 
leave  the  Temple.  Hence  He  remained  there  after  His  parents  had 
left  Jerusalem.  So  should  the  young  possess  true  piety  and  zeal  for 
good,  and  conscientiously  and  gladly  visit  the  house  of  God,  espe- 
cially on  Sundays  and  holydays.  What  does  God  command  in  the 
third  commandment?*  In  the  Temple  Jesus  sat  among  the  doctors, 
listened  to  them  and  questioned  and  answered  them.  Following  His 
example  the  young  should  be  animated  by  a  great  desire  to  be  in- 
structed. How  Jesus  faithfully  observed  the  fourth  commandment 
has  been  shown  above.  If  He,  the  Son  of  God,  was  subject  and 
obedient  to  His  parents,  how  much  more  should  ordinary  children 
respect  their  parents.  Jesus  increased  in  wisdom  and  grace  before 
God  and  men.  So,  too,  should  the  young  endeavor  to  become  pro- 
ficient, and  especially  to  make  progress  in  the  truths  of  the  faith; 
then  likewise  will  they  increase  in  grace  before  God,  that  means 
they  will  become  ever  more  pleasing  to  God  and  men ;  for  when  the 
young  are  pious  they  are  good  and  modest  and  they  thereby  gain 
the  good- will  of  all. — The  Fifth  Joyful  Mystery  of  the  Holy  Rosary : 
The  Finding  of  the  Child  Jesus  in  the  Temple. 

E.  Moral  Application. — Ask  yourselves  whether  you  have  striven 
to  attain  the  beautiful  virtues  which  you  so  much  admire  in  Jesus. 
Remember  that  as  Christian  children  you  are  obliged  to  become 
ever  more  like  Jesus,  and  that  only  then  can  you  be  pleasing  to  God. 

REVIEW   OF   THE    FIRST   PART. 

I.  Short  account  of  this  period.  2.  Which  prophecies  concerning 
the  Messias  have  been  so  far  fulfilled?  What  is  the  conclusion? 
3.  Jesus  true  God  and  true  man.  4.  What  did  Jesus  suffer  for  us 
already  in  His  earliest  youth?  5.  Upon  what  occasions  were  men- 
tioned and  where  are  situated:  (a)  The  mountains  of  Judea?  (III.) 
(b)  Nazareth?  (II.  and  VIII.)  (c)  The  desert  of  Judea?  (IV.) 
(d)  Bethlehem?  (V.)  (e)  Jerusalem?  (VI.,  VII.  and  IX.) 

(i)  361.  C-O  354- 


214  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

THE   PUBLIC   LIFE   OF  JESUS. 

FROM  THE  BAPTISM  BY  JOHN  TO  THE  FIRST  EASTER  FESTIVAL. 

X. — JOHN  THE  BAPTIST,  THE  PRECURSOR  OF  JESUS. 

A.  Preparation.— In  the  thirtieth  year  of  His  age  Jesus  was  to  enter  upon 
His  public  life.     John  therefore  left  the  desert  at  God's  command,  and  by 
preaching  penance  he  was  to  prepare  the  people  for  Jesus.     The  following 
story  will  treat  of  this. 

B.  Narration.— (a)  Appearance  of  John,    (b)  His  rebuke  to  the 
Pharisees  and  Sadducees.     (c)  His  sermon  on  penance,     (d)  His 
testimony  for  Christ. 

C.  Explanation. — (a)  John  preached  the   word  of  the  Lord.     He  went 
into  the  country  all  about  the  Jordan,  not  far  from  the  Dead  Sea.    "  Do  pen- 
ance " ;  that  means  awaken  contrition  over  your  sins,  confess  them,  and  make 
a  resolution  of  amendment.    "  The  kingdom  of  heaven  is  at  hand  " — namely, 
the  Redemption,  which  the  Saviour,  descending  from  heaven,  would  bring 
with  Him.    John  wore  a  garment  of  camel's  hair,  i.  e.,  a  long  tunic  reaching 
to  the  ankles,  woven  out  of  camel's  hair;  a  leather  girdle  around  the  loins  to 
hold  it  together;  his  food  was  locusts,  dried  or  baked  in  the  sun,  and  wild 
honey,  meaning  the  honey  of  wild  bees.    (6)  Pharisees  and  Sadducees  (cf.  O. 
T.,  XCUL).     John  called  them  a  brood  of  vipers  because  they  were  crafty 
and  wicked  like  snakes.    "Who  hath  showed  you  to  flee  from  the  wrath  to 
come?"    The  Pharisees  and  Sadducees  came  to  be  baptized,  but  only  for  ap- 
pearance sake,  to  be  considered  pious  and  holy;  they  imagined  that  this  was 
sufficient  to  escape  future  punishment  (damnation).  "  Bring  forth  fruit  worthy 
of  penance  " — that  is  to  say,  do  good,  not  for  the  sake  of  being  praised  by  men 
(as  formerly),  but  to  render  satisfaction  to  God  for  your  sins.    He  tells  them 
not  to  say,  "  We  have  Abraham  for  our  father."  The  Pharisees  imagined  they 
would  be  saved  because  Abraham  was  their  ancestor,  because  they  belonged 
to  the  chosen  people,  and  that  on  this  account  they  need  not  do  penance. 
"  God  can  raise  up  children  " ;  that  means  God  can  and  will  call  other  people, 
the  pagans,  for  instance,  to  salvation,  and  make  them,  in  a  spiritual  way,  the 
children  of  Abraham.    "  For  now  the  axe  is  laid  to  the  root  of  the  trees  " — 
meaning  mankind.     Those  who  do  not  bring  forth  good  fruit,  namely,  the 
man  who  will  not  do  penance  and  do  good  works,  "  will  be  cast  into  the  fire  " 
—into  eternal  perdition,     (c)  "  What  ought  we  to  do  then,"  that  we  may  not 
share  the  fate  of  the  unfruitful  trees?     "  Taxgatherer."     These  men   col- 
lected the  taxes,  tithes,  etc.,  for  their  masters,  the  Roman  nobles,  who  had 
secured  the  privilege  of  the  taxes  from  the  state ;  they  were  for  the  most  part 
heathen,  and  often  overcharged  the  Jews,  therefore  much  hated  by  them.    The 
Roman  soldiers  were  chiefly  pagans;  they  often  assisted  the  taxgatherers, 
and  on  such  occasions  were  frequently  guilty  of  deeds  of  violence.     John 


JOHN  THE  BAPTIST,  THE  PRECURSOR  OF  JESUS.         215 

tells  the  soldiers  to  be  content  with  their  pay.  (d)  John  is  asked  if  he  is 
the  Redeemer  who  is  ardently  expected;  whether  he  is  Christ  the  Messias? 
He  says  to  them :  "  I  am  not  worthy  to  loose  the  latchet  of  His  shoes  "—that 
means  not  worthy  to  be  his  servant  or  slave  (slaves  undid  their  master's 
shoes).  "I  indeed  baptize  you  with  water  unto  penance"— He  (Jesus)  shall 
baptize  you  "with  the  Holy  Ghost,  and  with  fire,"  meaning  the  fire  of  the 
Holy  Ghost.  His  graces  which  purify  the  soul,  like  metal  is  cleansed  by  fire. 

D.  Commentary. — i.  John's  Lifework.  Already,  at  the  announce- 
ment of  John's  birth,  the  angel  Gabriel  said  that  John  would  con- 
vert many  of  the  children  of  Israel  to  the  Lord  their  God,  and  he 
would  go  forth  in  the  spirit  and  the  strength  of  Elias,  to  prepare  a 
holy  people  unto  the  Lord.    Zachary,  inspired  by  the  Holy  Spirit,  had 
said  at  his  son's  birth  that  he  would  prepare  the  way  of  the  Lord, 
and  lead  His  people  to  the  knowledge  of  salvation.     Consequently 
John's  lifework  consisted  in  this :   (a)  To  call  the  Jewish  people,  by 
his  example  and  his  preaching,  to  penance,  and  thus  prepare  for  the 
Redeemer,  and  (b)  to  give  testimony  of  the  same.     Both  of  these 
works  were  accompanied  by  John.    2.  He  Prepared  the  Jews  for  the 
Redeemer,  by  Exhorting  them  to  do  Penance,     (a)  By  his  glorious 
example  of  virtue.  John  was  a  model  of  self-denial  and  mortification 
(food,  clothing  and  sojourn  in  the  desert),  of  obedience — he  forsook 
his  abode  in  the  desert  to  which  he  had  become  attached,  when  God 
bade  him  go  before  the  people  and  preach;  of  humility — this  holy 
man  did  not  consider  himself  worthy  to  be  the  servant  or  slave  of  the 
Messias;    (b)  by  his  remarkable  sermons,  which  brought  to  him  the 
whole  of  Judea  and  even  many  heathens.    He  required  of  his  hearers 
( i )  Contrition  and  confession  of  sins  :    "  Do  penance."    "  They  let 
themselves  be  baptized  and  confessed  their  sins."     Why  must  we 
confess  our  sins  in  order  to  receive  remission  of  the  same?     (2) 
Amendment  of  life.  Above  all  things  good  works,  justice  and  charity. 
"  He  that  hath  two  coats,  let  him  give  to  him  that  hath  none."  "  He 
that  hath  meat,  let  him  do  in  like  manner."    "  Do  nothing  more  than 
that  which  is  appointed  you."    "  Do  violence  to  no  man."    3.  John 
Bore  Testimony  for  the  Redeemer,  who,  according  to  his  words, 
would  be  far  more  powerful  and  exalted  than  he  was,  so  that  he  was 
not  worthy  to  loose  the  latchet  of  his  shoes.     Christ  therefore  was 
to  save  and  to  condemn.     God  alone  can  do  this.     Therefore  He 
must  be  God.     (Second  article  of  the  creed.) 

E.  Moral  Application. — The  fact  that  the  Pharisees  were  children 
of  Abraham  did  not  suffice  for  them  to  be  saved,  nor  is  it  sufficient 
for  our  salvation  to  become,  by  Baptism,  children  of  the  Church  of 


216  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

God.  It  is  required  of  us  that  we  repent  of  our  sins,  confess  them, 
and  do  good  works,  that  we  may  be  garnered  as  wheat  into  the 
heavenly  barn.  What  does  your  conscience  say  in  regard  to 
this?  Has  your  contrition  been  sincere  and  heartfelt?  Was  your 
confession  valid?  Your  satisfaction  and  restitution  complete? 


XL — JESUS  is  BAPTIZED. 

A.  Preparation. — While  John  was  preaching  and  baptizing  at  the  Jordan, 
Jesus  came  one  day  to  be  baptized.    We  shall  now  hear  about  the  baptism  of 
Jesus  and  what  occurred  then. 

B.  Narration. — (a)  Baptism  of  Jesus,     (b)  God's  revelation. 

C.  Explanation. — (a)   At  the  time  when  John  preached  and  baptized  at 
the  Jordan  Jesus  was  about  thirty  years  old.     As  He  approached  John,  the 
latter  realized,  by  divine  inspiration,  that  Jesus  was  the  Redeemer.    He  stayed 
Him,  as  Jesus  was  about  to  descend  into  the  water,  saying,  "  I  ought  to  be 
baptized  by  thee,"  namely,  with  the  Holy  Spirit,  "  and  comest  thou  to  me  ?  " 
since  thou  art  far  greater  and  mightier  than  I  am.    And  Jesus  answered :  "  It 
becometh  us  to  fulfill  all  justice/'  namely,  Jesus  and  John;  meaning  it  is  God's 
will  that  I  should  be  baptized,  and  whatever  is  God's  will  must  be  done. 
(b)  After  Jesus  was  baptized  the  heavens  opened,  and  the  Holy  Ghost,  in  the 
form  of  a  dove,  descended  upon  Him.    This  means  the  Holy  Ghost,  for  His 
appearance  took  the  form  of  a  dove.    And  a  voice  from  heaven  was  heard — 
God  the  Father's — saying :   "  This  " — Jesus  of  Nazareth — "  is  my  beloved  son 
in  whom  I  am  well  pleased." 

D.  Commentary. — i.    Why  did  Jesus  let  John  Baptize  Him?    As 
God,  it  was  surely  not  necessary  for  Jesus  to  be  baptized.    Yet  He 
asked  it  of  John  (a)  for  His  own  sake :  for  after  His  baptism  a  voice 
sounded  from  heaven  which  announced,  to  the  listening  multitudes 
about  John,  that  He  was  the  Son  of  God  and  the  Redeemer ;  (b)  for 
John's  sake :  John  had  been  assailed  by  the  Pharisees  on  account  of 
his  baptizing.     They  disputed  his  right  to  baptize,  because  he  was 
neither  Christ  nor  Elias,  nor  one  of  the  prophets.  Jesus,  by  allowing 
John  to  baptize  Him,  desired  to  confirm  before  all  John's  authority 
to  baptize ;    (c)  for  our  sakes :  Jesus  was  free  from  all  sin,  and  He 
did  not  stand  in  need  of  baptism.  When,  however,  He  came  to  John, 
he  went  among  the  sinful  men  who  needed  baptism,  and  declared 
Himself  willing  to  take  upon  Himself  the  sins  of  mankind,  our  sins 
included.    The  Fathers  of  the  Church  point  out  also  that  Jesus  had 
Himself  baptized  by  John  that,  by  descending  into  the  waters  of  the 


JESUS  IS  TEMPTED  BY  THE  DEVIL.  217 

Jordan,  He  might  consecrate  these  and  all  other  waters,  and  preordain 
them,  as  it  were,  for  the  Sacrament  of  Baptism ;  also  to  indicate,  by 
the  descent  of  the  Holy  Ghost,  the  outpouring  of  the  Holy  Spirit  in 
baptism.  2.  The  Baptism  of  Jesus  a  Figure  or  Type  of  Our  Own 
Baptism.  At  Jesus'  baptism  the  heavens  opened,  the  Holy  Ghost  de- 
scended, and  a  voice  from  heaven  spoke.  The  same  happens,  in  a 
certain  sense,  at  the  Christian  baptism.  In  this  baptism  man  becomes 
a  child  of  God,  an  heir  of  heaven;  heaven  is  opened  to  him  imme- 
diately. Through  baptism  man  is  made  a  temple  of  the  Holy  Ghost, 
who  descends  into  the  soul,  and,  by  sanctifying  grace,  renders  it 
pure  and  innocent  as  a  dove.  The  baptized  becomes  a  child  of  God, 
in  whom  God  is  well  pleased.  3.  The  Holy  Trinity.  God  did  not 
reveal  the  mystery  of  the  Holy  Trinity  in  the  Old  Testament  in  order 
that  the  Israelites,  surrounded  as  they  were  by  idolatrous  nations, 
should  not  misunderstand  the  mystery,  and  perhaps,  instead  of  one 
God  in  Three  Persons,  worship  three  gods.  Nevertheless,  we  find 
there  indications  of  a  Triune  God.  "  The  Spirit  of  God  moved  over 
the  waters  "  (Gen.  i.  2).  "  Let  us  make  man  to  our  image  "  (i.  26). 
This  mystery  was  not  entirely  revealed  until  in  the  New  Testament 
and  for  the  first  time  at  the  baptism  of  Jesus.  God  the  Father  spoke 
from  heaven,  God  the  Son  knelt  on  the  bank  of  the  Jordan,  God 
the  Holy  Ghost  hovered  over  Him.  How  many  Persons  are  there 
in  God?  Is  each  one  of  these  Persons  God?  Is  there,  then,  only 
one  God  ?  What  do  we  call  this  mystery  of  one  God  in  Three  Per- 
sons ?  4.  The  Heavenly  Father's  Testimony  to  the  Divinity  of  Jesus. 
God  the  Father  spoke:  "This  (Jesus)  is  my  beloved  Son."  He 
called  Jesus  of  Nazareth  His  Son.  Consequently  Jesus  is  the  Son 
of  God,  and  truly  God. 

E.  Moral  Application. — By  baptism  you  have  become  children 
of  God,  heirs  of  heaven,  and  a  temple  of  the  Holy  Ghost.  Have 
you  thus  far  preserved  baptismal  grace  and  innocence  and  have 
you  regarded  your  body  as  the  temple  of  the  Holy  Ghost?  If  not, 
then  endeavor  to  restore  sanctifying  grace  to  your  soul  by  sincere 
penance,  and  avoid  closing  heaven  against  you  by  committing  griev- 
ous sins. 

XII. — JESUS  is  TEMPTED  BY  THE  DEVIL. 

A.  Preparation. — Soon  after  His  baptism  Jesus  withdrew  into  the  desert, 
to  prepare  Himself,  by  fasting  and  prayer,  for  His  public  life.  What  took 
place  there  we  shall  learn  in  the  following  story. 


2i8  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

B.  Narration. — The  threefold  temptation  of  Jesus.     The  devil 
asked  Jesus  (a)  that  He  should   change  stones  into  bread;  (b)  that 
He  should  throw  Himself  from  the  pinnacle  of  the  Temple ;  (c)  that 
He  should  kneel  down  and  adore  him. 

C.  Explanation.— (a}  Jesus  was  led  by  the  Spirit,  meaning  impelled  by  the 
Holy  Ghost    He  withdrew  into  the  desert,  to  the  northwest  of  Jericho.    There 
the  tempter,  the  devil,  approached  Him.    Satan  did  not  know  as  yet  that  Jesus 
of  Nazareth  was  the  Redeemer.    At  the  baptism,  however,  he  had  heard  the 
voice  from  heaven,  and  he  suspected  Jesus  to  be  the  Messias.     In  order  to 
convince  himself,  he  tempted  Him.     "  If  thou  be  the  Son  of  God  command 
that  these  stones  be  made  bread."    Jesus  answered,  "  It  is  written,"  in  Holy 
Scripture  (Deut),  "man  liveth  not  by  bread  alone,  but  by  every  word  that 
proceedeth  out  of  the  mouth  of  God  " — meaning  man,  for  body  and  soul,  not 
only  needs  corporal  nourishment  (bread),  but  spiritual  as  well,  and  as  the 
spirit  is  the  most  precious  part  of  man  he  ought  to  have  a  greater  desire  for 
spiritual  food  than  for  corporal,     (b)  The  devil  took  Him  up  to  the  holy  city 
(Jerusalem).    The  pinnacle  of  the  Temple — edge  of  the  roof.    He  tempts  our 
Lord  again,  asking  Him  to  cast  Himself  down.    Jesus  answered,  "  It  is  writ- 
ten, Thou  shalt  not  tempt  the  Lord  thy  God" — meaning  thou  shalt  not  en- 
danger thyself  unnecessarily,  confiding  in  God's  protection,     (c)   Then  the 
devil  took  Him  up  on  a  high  mountain,  namely  Mount  Quarantania,  from 
which  there  is   a  delightful  view  of  the  surrounding  country.     The  devil 
showed  Him  the  kingdoms  of  the  world,  with  their  beauty  and  magnificence, 
their  wealth  and  glory,  and  said :   "All  these  will  I  give  thee,  if,  falling  down, 
thou  wilt  adore  me."    Just  as  Satan  lied  to  Eve,  so  set  he  about  to  deceive 
the  Saviour.    He  could  not  have  given  what  he  promised,  as  he  was  not  Lord 
and  owner  of  the  world.     "Then  Jesus  said  to  him,"  with  anger,  "Begone 
Satan!  for  it  is  written,  the  Lord  thy  God  thou  shalt  adore  and  Him  only 
shalt  thou  serve."     Then  the  devil  left  him  at  once,  because  he  realized  who 
Jetus  was.     Angels  came  and  ministered  to  Him,  they  adored  and  brought 
Him  food. 

D.  Commentary. — i.  Why  did  Jesus  allozv  Himself  to  be  Tempted f 
Jesus  being  the  Son  of  God  and  truly  God  He  was  perfectly  holy  and 
just,  therefore  without  sin  and  evil  inclinations;  temptation  to  sin 
could  only  approach  Him  exteriorly  through  the  devil.  He  allowed 
this  to  happen  (a)  so  as  to  take  upon  Himself  the  combat  with  Satan 
from  the  very  beginning  of  His  public  life,  having  come  upon  earth 
for  this  purpose;  (b)  as  a  second  Adam  (Christ  the  ^spiritual  an- 
cestor of  the  human  race)  by  His  victory  over  temptation  to  atone  for 
the  fall  of  the  first  Adam ;  (c)  to  encourage  us  and  to  give  us  an  ex- 
ample of  how  we  should  act  in  temptation.  2.  Rules  of  Conduct  in 
Temptation.  Jesus'  conduct  in  temptation  is  very  instructive.  He 
prayed  and  fasted.  So,  too,  must  we  pray  and  fast ;  that  means  prac- 


THE  FIRST  DISCIPLES  OF  JESUS.  219 

tise  mortification,  if  we  desire  to  be  victors  over  temptation.  Jesus 
did  not  enter  into  a  long  discussion  with  the  devil.  He  disposed  of 
the  matter  quickly,  with  the  word  of  God.  So  should  we  act  in  temp- 
tation, not  dally  and  hesitate,  but  reject  it  promptly  and  decisively, 
our  thoughts  directed  to  God.  3.  Varieties  of  Temptations.  As  the 
devil  looked  upon  the  fasting  Saviour  as  a  man  only,  he  strove  to  ex- 
cite the  threefold  evil  desires  that  slumber  in  mankind.  First  of  all 
he  asked  the  Saviour  to  appease  His  hunger  by  changing  the  stones 
into  bread.  This  was  a  temptation  to  please  the  palate.  After  that 
he  asked  Him  to  throw  Himself  from  the  roof  of  the  Temple,  promis- 
ing that,  according  to  the  word  of  God,  He  would  remain  uninjured. 
How  astonished  the  people  would  have  been  if  Jesus  had  cast  Himself 
down  without  receiving  the  slightest  injury !  The  devil  thus  wanted 
to  excite  pride  and  vanity.  Finally  Satan  showed  Him  the  kingdoms 
of  the  universe,  their  magnificence  and  beauty,  their  wealth  and 
glory.  He  brought  them  before  the  eyes  of  the  Lord,  hoping  that 
the  Lord,  to  gain  such  a  prize,  would  fall  down  and  worship  him. 
This  was  to  excite  the  lust  of  the  eyes.  These  evil  desires,  the  lust 
of  the  eyes,  the  lust  of  the  flesh  and  pride,  lie  dormant  in  every  being, 
and  they  are  the  cause  and  source  of  most  temptations. 

E.  Moral  Application. — As  little  as  the  Saviour  voluntarily  sought 
temptation,  should  we  expose  ourselves  wilfully  to  it.  "  For  those 
who  love  the  danger  shall  perish  in  it."  Should  you  be  beset  with 
temptation,  combat  it  immediately  and  never  forget  God's  presence. 

XIII. — THE  FIRST  DISCIPLES  OF  JESUS. 

A.  Preparation. — When  Jesus  had  gained  victory  over  the  tempter  in  the 
desert,  He  departed  from  there  and  went  again  to  the  Jordan,  where  John 
was  still  preaching  and  baptizing.     John  proclaimed  Jesus  again  to  all  the 
people  as  the  divine  Redeemer.    Thereupon  Jesus  selected  His  first  pupils,  or 
disciples,  and  repaired  to  Galilee.    Of  this  we  shall  be  told  in  the  following 
story. 

B.  Narration. — (a)  John's  second  testimony  for  Christ,   (b)  The 
first  disciples  of  Jesus:  I.  Andrew,  John  and  Simon;  2.  Philip  and 
Nathanael. 

C.  Explanation. — (a)  John  says  to  his  listeners,  pointing  to  Jesus:   "Be- 
hold the  Lamb  of  God,"  meaning  the  divine  lamb  of  sacrifice,  who  by  His 
death  would  wipe  out  the  sins  of  mankind.    "  This  is  he,  of  whom  I  spoke  to 
you"  (cf.  X.,  3),  who  was  to  come  after  me,  meaning  who  is  to  appear  later 


220  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

than  I,  "who  is  preferred  before  me."  Being  God  He  is  from  all  eternity, 
therefore  before  John,  (b)  Jesus  selects  His  pupils  or  disciples.  It  was 
customary  among  the  Jews  for  a  public  teacher  to  gather  about  him  pupils, 
or  disciples,  to  instruct  them  in  his  teaching,  and  through  them  to  spread 
abroad  his  teaching.  The  more  disciples  a  teacher  had,  the  more  prominent 
he  became.  John,  too,  had  disciples  about  him,  whom  he  prepared  for  the 
Messias,  and  intended  to  turn  over  to  Him.  "Where  dwellest  thou?"  The 
disciples  of  John  wished  to  discover  where  Jesus  dwelt,  that  they  might  go 
to  see  Him  and  beg  to  be  admitted  among  His  disciples.  Jesus  invited  them 
to  join  Him  soon,  whereupon  both  disciples  followed,  and  spent  that  day  with 
Him.  They  relate  to  Simon  that  "they  have  found  the  Messias,"  whom 
Simon  greatly  desired  to  see.  Christ  tells  Simon  he  will  be  called  Peter, 
meaning  rock.  He  receives  this  significant  name  because  he  is  to  be  chosen 
as  the  foundation  stone  (rock)  upon  which  Christ  will  build  His  Church. 
Philip  was  from  Bethsaida,  in  Galilee,  on  the  lake  Genesareth  and  near 
Capharnaum,  whence  came  also  Peter  and  Andrew.  Jesus  said  to  him,  "  Fol- 
low me,"  as  disciple.  "  Nathanael,"  from  Cana  in  Galilee,  a  friend  of  Philip's. 
"  We  have  found  him  of  whom  Moses  and  the  prophets  wrote  " — meaning 
the  promised  Messias.  Nathanael  asks  Philip :  "  Can  anything  of  good  come 
out  of  Nazareth?"  Nathanael  meant  that  the  Redeemer  would  not  come 
from  little,  despised  Nazareth.  Philip  replies :  "  Come  and  see,"  convince 
yourself.  Jesus  saw  Nathanael  coming,  and  He  said  of  him :  "  Behold  an 
Israelite,  indeed,  in  whom  there  is  no  guile" — no  deception  or  hypocrisy,  as 
in  the  Pharisees.  Nathanael  said  to  Him:  "Whence  knowest  thou  me?" 
And  Jesus  answered :  "  Before  that  Philip  called  thee,  when  thou  wast  under 
the  fig  tree,  I  saw  thee."  Nathanael  realized  thereby  that  Jesus  was  om- 
niscient, and  therefore  God.  Hence  his  exclamation,  "  Rabbi,"  etc.  "  King 
of  Israel,"  namely,  the  promised  Messias.  Jesus  assured  him  that  he  will  see 
greater  things,  miracles. 

D.  Commentary. — i.  Jesus  of  Nazareth  the  Promised  Redeemer. 
(a)  John  called  Jesus  "the  Lamb  of  God,  who  taketh  away 
the  sins  of  the  world."  John  confirms  by  this  that  Jesus  is  the  Lamb 
of  Sacrifice,  who  by  His  death  or  sacrifice  would  redeem  mankind 
from  their  sins,  and  that  Jesus  of  Nazareth  was  the  promised  Re- 
deemer. Philip  gives  evidence  of  the  same  in  saying  to  Nathanael : 
"  We  have  found  him  of  whom  Moses  and  the  prophets  have  writ- 
ten; it  is  Jesus  of  Nazareth."  (b)  Jesus  of  Nazareth  Son  of  God 
and  truly  God.  Of  Jesus,  whom  he  had  proclaimed  to  the  people  as 
the  Redeemer  from  sin  and  guilt,  John  says :  "  I  testify  that  he  is 
the  Son  of  God.  Jesus  Himself  reveals  that  He  is  God  by  saying  to 
Nathanael :  "  Before  that  Philip  called  thee,  when  thou  wast  under 
the  fig  tree,  I  saw  thee,"  revealing  thereby  a  divine  attribute  (omnis- 
cience). Nathanael  cries  out  joyfully:  "  Rabbi,  thou  art  the  Son  of 
God."  Jesus  of  Nazareth,  the  promised  Redeemer,  is  therefore  the 


THE  WEDDING  AT  CAN  A.  221 

Son  of  God  and  truly  God.  In  which  article  of  the  creed  do  we  make 
this  profession  of  our  faith?  What  does  the  second  article  of  the 
creed  teach  us  ?  2.  Peter,  the  Rock  of  the  Church.  The  Saviour  signi- 
fied already,  at  the  calling  of  Peter,  what  an  important  position  he 
would  one  day  occupy  in  the  Church  by  changing  his  name,  and 
giving  him  the  significant  one  of  "  Peter,"  meaning  rock.  We  shall 
hear  later  on  why  the  Saviour  gave  this  name  to  Peter.  3.  Sincerity. 
Jesus  commands  Nathanael  for  being  without  guile,  that  is  to  say, 
without  duplicity  and  hypocrisy,  sincere  therefore.  Nathanael  pos- 
sessed, therefore,  the  virtue  of  sincerity,  the  opposite  of  which  is 
hypocrisy,  forbidden  by  the  eighth  commandment.  When  do  we  sin 
by  hypocrisy? 

E.  Moral  Application. — Be  like  Nathanael,  without  guile,  sincere. 
If  you  pretend  to  be  better  than  you  are,  you  are  a  hypocrite,  and  you 
may  perhaps  deceive  men,  but  never  God. 

XIV.— THE  WEDDING  AT  CANA. 

A.  Preparation. — Jesus,  with  His  disciples,  attended  a  wedding  in  the  little 
town  of  Cana,  in  Galilee.    What  transpired  there  we  shall  be  told  about  in 
the  following  story. 

B.  Narration. — (a)  Occasion  of  the  miracle,     (b)  The  miracle, 
(c)  The  working  of  the  same. 

C.  Explanation.— (a)  "Cana,"  to  the  northwest  of  Nazareth.    "Then  the 
mother  of  Jesus  spoke."     Mary  had  compassion  on  the  bridal  couple,  who 
found  themselves  in  no  little  embarrassment,  for  on  account  of  their  great 
poverty  they  could  not  procure  more  wine.    Mary  by  her  remark  wished  to 
ask  her  divine  Son  to  help  them  in  their  need  by  working  a  miracle.  "  Woman, 
what  is  that  to  me  and  to  thee  ?  "  a  Hebraic  form  of  address,  which  sounds 
to  us  somewhat  harsh,  containing,  however,  nothing  in  the  least  disrespectful. 
It  means  really:   Mother,  why  do  you  ask  this  of  me,  when  the  hour  to  per- 
form my  first  miracle  has  not  yet  come.    The  embarrassment  was  to  become 
greater,  in  order  that  all  guests  should  notice  the  lack  of  wine,  and  that 
therefore  the  miracle  that  Jesus  was  to  work  should  be  all  the  more  manifest 
Mary  understood,  by  the  words  of  her  divine  Son,  that  he  would  grant  her 
request,  therefore  she  said  to  the  servants :   "  Whatsoever  he  shall  say  to  you, 
do  ye."     (by  There  were  six  water  jars  standing  there,  according  to  custom. 
Those  who  came  from  outside  washed  their  hands  and  feet  before  entering  the 
rooms  (O.  T.,  LXXV.).    Each  jar  contained  three  measures.     Measure  was 
about  36  quarts.    "  Chief  steward,"  he  who  had  charge  of  the  distributing  of 
food  and  drink.    He  asks  the  bridegroom  why  he  had  reserved  the  good  wine 
until  the  last     The  bridegroom  and  the  attendants  explained  to  the  chief 
steward  whence  the  good  wine  came,  and  thus  Jesus'  first  miracle  was  soon 


222  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

made  known  to  all.     (c)  Jesus  manifests  His  glory,  His  divinity,  and  His 
disciples  believed  in  Him  more  firmly  than  before. 

D.  Commentary. — i.  Intention  and  Purpose  of  the  Miracle.    The 
water  poured  into  those  six  vessels  became  all  at  once  wine.    Was 
this  something  natural?    Can  water  become  wine  of  itself?    Never. 
Water  remains  water;  you  may  keep  it  for  years,  it  will  never  be 
wine.     The  changing  of  the  water  into  wine  can  therefore  not  be 
explained  by  natural  causes  or  powers.     Who,  then,  accomplished 
this  extraordinary  act  ?    Jesus,  by  reason  of  His  divine  omnipotence. 
Extraordinary  acts  of  this  kind  which  can  not  be  executed  by  natural 
forces,  but  only  by  God's  omnipotence,  we  call  miracles.    What,  then, 
are  miracles?    Jesus  in  His  first  miracle  intended  three  special  pur- 
poses: (a)  He  wished  thereby  to  reveal  His  divinity  to  those  present 
and  to  impel  them  to  believe  in  Him  as  the  divine  Messias;  also 
to  strengthen  the  faith  of  His  disciples  who  believed  in  Him  already. 

(b)  He  desired  to  come  to  the  assistance  of  the  poor  bridal  party 
by  putting  an  end  to  their  embarrassment,     (c)  He  wished  to  teach 
us  that  we  too  should  assist  our  fellow  men  to  the  best  of  our  ability. 
2.  The  Power  of  the  Mother  of  God.    Jesus  worked  His  first  miracle 
at  His  mother's  request.    Although  the  hour  was  not  yet  come  for 
Him  to  work  miracles,  still  he  granted  Mary's  petition — a  power- 
ful incentive  for  us  to  turn  confidently  to  Mary  in  the  necessities  of 
body  and  soul,  since  her  intercession  with  God  avails  so  much.    What 
prayer  do  we  usually  say  after  the  "  Our  Father  "  ? 

E.  Moral  Application. — As  Mary  is  such  a  kind  and  powerful 
helper  in  need,  venerate  her  fervently,  and  never  neglect,  especially 
in  time   of  temptation,   to  invoke   her  protection  and   assistance. 
(Prayer  in  honor  of  the  Blessed  Virgin.) 

REVIEW  OF  THE  TIME  OF  JESUS'  PUBLIC  LIFE  AND 
ACTIVITY  UP  TO  THE  FIRST  EASTER  FESTIVAL. 

i.  Short  account  of  this  period.  John's  work  of  preparation. 
Baptism  of  Jesus.  Jesus  in  the  desert.  The  first  disciples  of  Jesus. 
Jesus  in  Cana.  2.  Testimony  to  Jesus'  divinity,  (a)  Testimony 
of  John  (X.,  XIII.).  (b)  Testimony  of  God  the  Father  (XIII.). 

(c)  Jesus'  own  testimony  (XIII.,  XIV.).     (d)   Nathanael's  testi- 
mony   (XIII.).      3.  Jesus   of    Nazareth    the   promised    Redeemer 
(XIII.).    4.  Upon  what  occasion  are  mentioned  and  where  are  situ- 
ated: (a)  The  desert  and  the  mountain  Quarantania?  (XII.)   (b) 
Bethsaida?  (XIII.)  (c)  Cana?  (XIII.,  XIV.). 


JESUS  DRIVES  THE  SELLERS  FROM  THE  TEMPLE.        223 

FROM  THE  FIRST  TO  THE  SECOND  EASTER  FESTIVAL. 

XV. — JESUS  DRIVES  THE  SELLERS  FROM  THE  TEMPLE. 

A.  Preparation. — After  the  miracle  which  Jesus  worked  at  the  marriage 
at  Cana,  He  went  to  Capharnaum,  and  from  there  to  Jerusalem,  to  celebrate 
the  festival  of  Easter  in  the  Temple.    What  took  place  there  we  shall  learn 
in  the  following  story. 

B.  Narration. — (a)  Driving  out  the  sellers  and  money  changers, 
(b)  Jesus  alludes  to  His  resurrection. 

C.  Explanation. —  (a)  For  the  maintenance  of  the  Temple  a  temple  tax  was 
imposed,  which  was  to  be  paid  in  Jewish  money.   Since  for  the  Easter  festival 
(Pasch)    the    Israelites   living   outside   the   boundaries   came   to   Jerusalem, 

bringing  foreign  money  with  them,  money  changers  took  advantage  of  this 
by  taking  up  position  in  the  Temple  to  change  foreign  money  into  Jewish  coin 
at  a  high  rate  of  interest.  Carrying  on  this  business  in  God's  sanctuary  was 
a  desecration  of  that  sacred  place.  "  There  were,  too,  those  that  sold  doves." 
Jesus  did  not  drive  them  out  with  a  scourge,  but  He  asked  them  to  leave,  for 
their  business  was  less  objectionable  and  they  did  not  cheat.  For  this  reason 
they  were  treated  more  gently  than  the  others.  "Take  these  things  hence," 
namely,  the  dove  cages.  "  The  zeal  of  thy  house  hath  eaten  me  up,"  a  passage 
from  Ps.  Ixviii.  ID,  which  treats  of  the  Messias  and  of  His  great  zeal  for  the 
house  of  God.  The  disciples  were  hereby  again  strengthened  in  their  belief 
in  Jesus  as  the  promised  Messias.  (&)  "  The  Jews,"  meaning  the  priests  and 
elders,  saw  in  Jesus'  proceeding  against  the  desecraters  of  the  Temple  an  in- 
fringement of  their  rights ;  the  traffic  had  existed  with  their  approval.  They 
asked  Jesus,  therefore:  "What  sign  dost  thou  show  us,  seeing  thou  doest 
these  things?"  meaning  the  Temple  market  is  maintained  with  our  approval 
and  you  must  prove  to  us  that  you  have  authority  from  God  to  drive  out  the 
buyers  and  sellers  who  were  permitted  by  us  to  carry  on  their  business  here. 
Jesus  answered :  "  Destroy  this  temple,  and  in  three  days  I  will  raise  it  up," 
thereby  indicating  the  future  miracle  of  the  Resurrection.  He  did  not  work  a 
miracle  before  their  eyes,  because  He  foresaw  that  it  would  be  of  no  avail 
with  them.  "  Six  and  forty  years  was  this  temple  in  building."  They  had 
worked  that  length  of  time  on  the  erection  of  the  Temple.  Jesus  referred  to 
the  temple  of  His  body;  He  designated  His  body  as  a  temple. 

D.  Commentary. — i.  Jesus  of  Nazareth,  Son  of  God  and  True 
God.     Jesus  called  the  Temple  His  Father's  house.      Consequently 
God  is  His  Father,  therefore  He  is  the  Son  of  God.    The  Lord  proved 
His  divinity  also  (a)  by  driving  out  the  buyers  and  sellers,  who 


224  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

obeyed  Him  unresistingly — they  did  not  return  in  wrath,  but  were  re- 
strained by  His  omnipotence;  (b)  by  the  prediction  of  His  resurrec- 
tion, whereby  He  reveals  a  divine  attribute,  omniscience.  2.  The 
Christian's  Body  a  Living  Temple  of  God.  The  Saviour  referred  to 
His  body  as  a  temple.  And  so  it  was.  In  this  body  the  fulness  of 
divinity  dwelt  bodily.  Our  body  likewise  is  a  temple  of  God.  In 
holy  Baptism  it  was  consecrated  to  be  a  living  temple  of  God,  the 
Holy  Spirit  took  up  His  abode  in  it.  For  this  reason  the  apostle 
Paul  writes  to  the  Corinthians :  "  Know  you  not,  that  you  are  the 
temple  of  God,  and  that  the  Spirit  of  God  dwelleth  in  you ?  "  (I.  Cor. 
iii.  16).  "  But  if  any  man  violate  the  temple  of  God,  him  shall  God 
destroy.  For  the  temple  of  God  is  holy,  which  you  are."  Further- 
more, Christ  sanctifies  our  bodies  and  takes  up  His  abode  in  the 
same,  as  often  as  He  comes  to  us  in  holy  Communion.  Rightly,  there- 
fore, is  the  Christian's  body  called  a  temple  of  God,  which  must  not 
be  desecrated  or  violated  by  grievous  sin,  particularly  not  by  im- 
purity. How  long  does  the  Holy  Spirit  remain  in  the  soul? 

E.  Moral  Application. — Be  careful  to  avoid  desecrating  or  violat- 
ing your  body,  this  living  temple  of  God,  by  misusing  it,  especially 
by  unchaste  acts.  According  to  the  words  of  the  apostle,  God  will 
destroy  those  who  violate  their  bodies,  He  will  "  damn  them 
eternally." 

XVI. — NlCODEMUS  WITH  JESUS. 

A.  Preparation. — While  Jesus  sojourned  and  preached  in  Galilee,  ther; 
came  to  Him  at  night  a  ruler  of  the  Jews  from  Jerusalem,  named  Nicode- 
mus.    The  following  story  treats  of  this. 

B.  Narration. — Instruction  of  Nicodemus  (a)  about  baptism,  (b) 
about  faith. 

C.  Explanation. — (o)  Nicodemus  was  a  member  of  the  high  court  of  justice 
of  the  Jews.    "  At  night,"  for  fear  of  being  seen  by  the  Jews.    "  As  thou  art  a 
teacher  from  God,"  it  follows  that  Nicodemus  considered  Jesus  to  be  only  a 
teacher  sent  by  God,  or  a  prophet,  and  not  the  Son  of  God.    As  Jesus  knew, 
however,  that  Nicodemus  had  come  with  the  good  intention  of  learning  more 
about  the  kingdom  of  God,  as  announced  by  Him,  and  of  becoming  a  member 
of  it,  He  made  known  to  him  immediately  the  first  and  most  necessary  con- 
dition to  enter  into  the  kingdom  of  God  in  these  words:  "Amen,  amen,  I 
say  to  thee,  unless  a  man  be  born  again"  (newly  born,  changed   spiritu- 
ally, becoming  another  man)  "he  cannot  enter  into  the  kingdom  of  heaven." 


NICODEMUS  WITH  JESUS.  225 

Jesus  wished  to  say,  into  the  kingdom  of  God  upon  earth— into  the  Church— 
and  in  the  next  life — into  heaven;  it  is  not  sufficient  to  be  a  descendant  of 
Abraham,  but  you  must  first  of  all  become  another  man,  changed  spiritually- 
regenerated  by  water  and  the  Holy  Spirit  (in  Holy  Baptism).  Nicodemus  did 
not  understand  the  Lord,  as  his  subsequent  questions  proved.  (&)  "  Son  of 
man."  Thus  did  Jesus  call  Himself,  because  He  is  truly  man.  "  Shall  be 
lifted  up,"  namely,  upon  the  cross.  "  Whosoever  believeth  in  him  shall  have 
eternal  life."  Jesus  thereby  initiated  Nicodemus  into  His  work  of  redemption. 
Like  all  Jews,  Nicodemus  supposed  that  the  Messias  would  establish  a  great 
kingdom  and  restore  the  glory  and  splendor  of  the  Jewish  nation.  In  order 
to  remove  this  erroneous  impression  from  the  mind  of  Nicodemus,  Jesus 
explained  to  him  that  He  would  one  day  be  lifted  up  on  the  cross,  as  Moses 
lifted  up  the  serpent  in  the  desert,  and  that  all  those  who  would  believe  in  the 
crucified  Messias  would  be  ransomed  from  their  sins,  and  receive  the  life  of 
the  soul  alike  to  those  who  looked  up  at  the  brazen  serpent  with  faith  and 
confidence,  and  were  healed  of  the  fatal  bite  of  snakes,  and  thus  recovered 
the  health  of  their  bodies.  "  God  gave  his  only  begotten  Son."  Herewith 
Jesus  instructed  Nicodemus  concerning  His  divinity,  in  which  the  latter  did 
not  yet  believe.  "  That  the  world  may  be  saved  by  him  " — the  Messias  came 
not  merely  for  the  Jews,  but  for  the  whole  world ;  "  he  that  believeth  in  him," 
meaning  the  Son  of  God,  "will  not  be  judged"— that  is  to  say  damned.  But 
he  that  doth  not  believe  in  Him  is  already  judged,  because  through  his  own 
culpable  unbelief  he  condemns  himself. 

D.  Commentary. — Nicodemus  came  to  Jesus  because  he  desired 
ardently  to  become  a  member  of  the  kingdom  of  heaven,  as  preached 
by  Jesus.  Thereupon  Jesus  instructed  him  in  the  most  important 
truths  of  His  doctrine,  which  at  the  same  time  are  the  first  dogmas  of 
Christianity.  These  are :  i .  The  Necessity  of  Baptism.  "  Except  a 
man  be  born  again  of  water  and  the  Holy  Spirit,"  meaning  whoso- 
ever is  not  baptized  has  no  part  in  the  kingdom  of  God.  Only 
through  Baptism  does  man  become  a  child  of  God  and  heir  of  heaven. 
Baptism  accordingly  is  the  first  and  most  necessary  Sacrament.  Why 
is  Baptism  the  first  Sacrament  ?  Why  is  it  the  most  necessary  ?'  2. 
The  Holy  Trinity.  Prove  by  the  words  of  Jesus  that  there  is  a  Triune 
God  (cf.  XI).  3.  Jesus  of  Nazareth  True  God  and  True 
Man.  Jesus  called  Himself  the  "  Son  of  God  "  or  the  "  Son  of  man." 
What  may  we  conclude  from  this?  (cf.  XIII.).  4.  The  Incarna- 
tion of  the  Son  of  God,  Aim  and  Motive  of  the  Same.  Jesus  revealed 
to  Nicodemus  that  the  only  begotten  Son  of  God  had  come  into  the 
world ;  that  means  had  become  man.  What  does  the  third  article  of 
the  creed  chiefly  teach  us?  What  do  we  call  this  mystery?  What, 
then,  do  we  believe  concerning  Jesus  Christ  by  believing  in  the  mys- 
tery of  the  Incarnation?  Jesus  revealed  to  Nicodemus  also  the  pur- 

(O  154. 


226  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

pose  of  His  incarnation,  which,  according  to  His  words,  consisted  in 
redeeming  mankind  from  guilt  and  sin  through  His  bitter  Passion 
and  death  upon  the  cross.  Why  did  the  Son  of  God  become  man? 
Jesus  referred  likewise  to  the  motive  for  the  incarnation  of  the  Son 
of  God  with  the  words :  "  God  so  loved  the  world  as  to  give  his 
only  begotten  Son."  The  goodness  and  love  of  God,  therefore,  is  the 
motive  for  the  incarnation  of  the  Son  of  God.  What  do  you  mean 
by  saying  "  God  is  good  "  ?  What  is  the  greatest  proof  of  divine  love 
and  goodness?  5.  Necessity  of  Faith.  Jesus  declared  unqualifiedly 
the  necessity  of  faith  by  the  words :  "  Whosoever  believeth  in  him," 
etc.,  and  "  whosoever  believeth  not  in  him,"  etc.  Is  faith  necessary 
for  salvation?  Do  all  creeds  lead  to  salvation?1 

E.  Moral  Application. — Thank  God  for  the  grace  of  giving  you 
the  true  faith,  and  show  yourself  worthy  of  this  grace  by  faithfully 
obeying  its  teachings.  Then  your  faith  will  surely  save  you. 

XVII. — JESUS  AND  THE   SAMARITAN    WOMAN. 

A.  Preparation.— While  Jesus  was  preaching  in  Judea  John  was  thrown 
into  prison  by  Herod,  and  as  they  were  laying  snares  for  Jesus,  too,  He  left 
Judea  and  betook  Himself  to  Galilee.    On  the  way  there  He  passed  through 
the  province  of  Samaria,  and  stopped  at  a  town  named  Sichar,  where  He 
entered  into  conversation  with  a  Samaritan  woman.     The  following  story 
will  tell  us  about  this. 

B.  Narration. — (a)   Jesus  at  Jacob's  well,     (b)   His  discourse 
with  the  woman  of  Samaria:  I.  Promise  of  the  living  water;  2.  In- 
struction concerning  the  true  worship  of  God  and  revelation  of  the 
Messias.      (c)   Return   of   the   disciples   and   conversion   of   many 
Samaritans. 

C.  Explanation.— (a)  John  was  thrown  into  prison  by  Herod  Antipas  (cf. 
O.  T.,  XXXIII. ).    John  had  been  accused  by  the  Pharisees,  who  were  en- 
vious of  his  success  as  a  preacher,  and  was  held  captive  by  Herod.   "  Sichar," 
where  the  Lord  appeared  to  Abraham  (cf.  O.  T.,  XL).     It  was  about  the 
sixth  hour,  that  is  to  say  about  noon,  because  the  Jews  began  the  first  hour 
at  what  is  six  o'clock  with  us.     (b)  "  How  dost  thou,  being  a  Jew,  ask  of  me 
to  drink?"    The  Lord's  request  appeared  strange  to  the  Samaritan  woman, 
because  the  Jews  considered  the  Samaritans  as  unclean,  and  avoided  all  in- 
tercourse with  them.    Jesus  answered :  "  If  thou  didst  know  the  gift  of  God, 
and  who  he  is  that  saith  to  thee,  Give  me  to  drink ;  thou  perhaps  wouldst  have 
asked  of  him,  and  he  would  have  given  thee  living  water."    Jesus  referred 
to  His  grace  and  teaching,  which  appease  the  hunger  and  thirst  after  justice. 

(l)    121. 


JESUS  AND  THE  SAMARITAN  WOMAN.  227 

The  woman  did  not  understand  the  Lord,  as  proved  by  her  words :  "  Sir. 
thou  hast  nothing  wherein  to  draw,"  etc.  The  Samaritan  woman  understood, 
by  living  water,  the  water  of  the  well.  "Art  thou  greater  than  our  father 
Jacob,"  that  thou  canst  give  a  better  water  than  he  gave  us?  The  Saviour 
explained  to  her  then  that  not  natural  but  supernatural  water  is  understood 
by  "  living  water."  "  Sir,  give  me  this  water,  that  I  may  not  thirst,  nor 
come  hither  to  draw."  The  woman,  therefore,  did  not  yet  understand  the 
Lord;  she  was  thinking  all  the  time  of  a  natural  water,  the  possession  of 
which  would  do  away  forever  with  the  trouble  and  hardship  of  drawing  water. 
"  Sir,  I  perceive  that  thou  art  a  prophet,"  meaning  a  man  enlightened  by 
God,  "because  thou  knowest  my  past  life."  This  was  unpleasant  for  the 
sinful  woman,  and  she  quickly  changed  the  conversation.  "  Our  fathers 
adored  on  this  mountain  Garizim,"  near  Sichar.  "  Woman,  the  hour  cometh," 
etc.  With  these  words  the  Saviour  foretold  that  in  the  time  of  the  New  Law 
God  will  be  worshipped  in  all  places.  "  The  Father  shall  be  adored  in  spirit 
and  in  truth,"  meaning  devoutly  worshipped  in  the  true  sacrifice  of  the  New 
Law,  in  contrast  to  the  lip  devotion  of  the  Jews  and  the  prefigurative  sacri- 
fices of  the  Old  Law.  Although  the  woman  did  not  comprehend  the  deeper 
meaning  of  these  words,  she  understood  that  the  Lord  here  spoke  of  a  new 
time  that  was  to  begin  with  the  Messias.  She  hoped  to  have  a  complete  ex- 
planation given  her  concerning  Him,  hence  the  answer,  "  I  know  that  the 
Messias  cometh."  This  was  followed  by  the  Lord's  revelation,  (c)  The 
disciples  returned  with  food.  The  woman  left  her  water  jar  standing,  in 
joyful  wonder  at  that  which  had  come  to  pass.  "Is  not  he  the  Christ?" 
With  these  words  the  woman,  who  had  already  belief  in  Christ,  desired  to 
induce  her  fellow  citizens  to  go  out  to  Christ.  Jesus  tells  His  disciples  that 
He  "hath  food  to  eat  which  they  know  not  of."  Jesus  remained  two  days 
because  the  inhabitants  of  Sichar  desired  salvation.  And  they  said  to  the 
woman:  "We  ourselves  have  heard  him,  and  know  that  this  is  indeed  the 
Saviour  of  the  world  " ;  they  were  convinced. 

D.  Commentary. — i.  Jesus  True  God  and  the  Promised  Messias. 
Jesus  knew  the  sinful  past  of  the  woman  of  Samaria,  and  reveals 
thereby  a  divine  attribute,  omniscience;  consequently  His  divinity. 
How  do  we  know  that  Jesus  Christ,  the  Son  of  God,  is  truly  God? 
Jesus  called  Himself  Messias — Christ.  What  does  Christ  mean? 
2.  The  " Living  Water"  which  Jesus  promised  the  Samaritan  wom- 
an, is  His  grace  and  doctrine,  which,  if  accepted  by  men,  leads  them 
to  eternal  life,  where  the  hunger  and  thirst  of  the  soul  will  be  amply 
appeased.  What  do  we  understand  by  divine  grace?1  What  is 
heaven?2  3.  The  Adoration  of  God  in  Spirit  and  in  Truth.  The 
Jews  were  held  by  law  to  offer  sacrifice  to  the  Lord  nowhere  else 
but  in  the  Temple  at  Jerusalem,  while  the  Samaritans  claimed  that 
Mount  Garizim  had  been  chosen  and  destined  by  God  as  the  place 
of  sacrifice.  The  Samaritans  submitted  this  mooted  question  to  the 

CO  «o.          (2)  420. 


228  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

Lord,  and  asked  Him  to  decide  which  party  was  right.  When  Jesus 
replied,  "  Woman,  believe  me,  the  hour  cometh  when  you  shall 
neither  on  this  mountain,  nor  in  Jerusalem,  adore  the  Father,"  it  is 
evident  that  the  Lord  meant  the  adoration  of  God  through  the  uni- 
versal offering  of  sacrifice.  Jesus  points  here  to  the  time  of  the 
New  Law,  in  which  God  would  be  worshipped  by  a  new  sacrifice 
that  was  confined  neither  to  Jerusalem  nor  to  Mount  Garizim,  but 
offered  up  in  all  places,  in  spirit  and  in  truth,  a  contrast  to  the 
Jews'  lip  devotion  and  to  the  merely  prefigurative  sacrifices  of  the 
Old  Law.  In  what  does  sacrifice  consist?1  Have  there  been  sacri- 
fices at  all  times?  The  sacrifices  of  the  Old  Law  were  only  types 
or  figures  of  the  truth,  namely,  of  the  actual  sacrifice  by  which  God 
desired  to  be  worshipped  and  adored.  Why  have  the  sacrifices  of 
the  Old  Law  ceased  to  exist?  The  perpetual  sacrifice  of  the  New 
Law  is  the  holy  sacrifice  of  the  Mass,  to  which  Jesus  alluded  in  his 
words  to  the  woman  of  Samaria,  which  was  to  be  offered  up  in  all 
parts  of  the  world  according  to  the  words  of  the  prophet  Malachias. 
What  is  the  holy  sacrifice  of  the  Mass  T  4.  God  is  a  Spirit.  Jesus 
Himself  said :  "  God  is  a  spirit,  and  they  that  adore  him  must  adore 
him  in  spirit  and  in  truth."  What  is  God?  Why  do  we  call  God 
a  spirit?8 

E.  Moral  Application. — How  do  you  assist  at  the  holy  sacrifice 
of  the  Mass?  Do  you  only  worship  God  with  your  lips,  beset  with 
distractions,  so  that  your  spirit  takes  no  part  in  it?  Resolve  that 
from  this  day  on  you  will  assist  at  holy  Mass  devoutly. 


XVIII. — JESUS  IN  THE  SYNAGOGUE  OF  NAZARETH. 

A.  Preparation. — After  the  Saviour  had  preached  for  two  days  at  Sichar, 
and  had  converted  many,  He  took  the  road  to  Galilee,  and  reaching  Nazareth, 
He  appeared  at  the  synagogue,  the  house  of  prayer  of  the  Jews.    We  shall 
hear  about  this  in  the  following  story. 

B.  Narration. — (a)  Jesus'  appearance  in  the  synagogue  and  His 
revealing  that  He  is  the  Messias.     (b)  Unbelief  and  the  attempt  to 
kill  of  the  Nazarenes. 

C.  Explanation. —  (a)  Gospel  of  the  kingdom  of  God;  that  means  the  glad 
tidings  of  the  (spiritual)  kingdom  of  the  Church  which  the  Redeemer  wished 
to  establish  upon  earth.    Jesus  had  lived  in  Nazareth  with  His  foster-father 
and  His  mother  until  He  entered  upon  His  public  life;  it  was  His  native  city. 

(O  264.         (2)  263.         (3)  13. 


JESUS  IN  THE  SYNAGOGUE  OF  NAZARETH.  229 

He  entered  the  synagogue,  by  which  is  understood  a  house  of  prayer,  where 
the  Jews  meet  on  the  Sabbath  to  pray,  and  where  the  Scriptures  were  read 
to  them.  The  book  of  Isaias  was  given  to  Him  by  an  attendant  of  the 
synagogue,  namely,  a  roll  of  parchment,  for  in  those  days  the  books  were  all 
written  by  hand,  and  the  written  leaves  were  rolled.  Jesus  read  from  the 
book:  "He  hath  anointed  me,  and  sent  me"  (this  passage  treats  of  the 
Messias)  "  to  preach  the  Gospel  to  the  poor,  and  to  heal  the  contrite  of  heart," 
meaning  to  heal  of  their  sins  those  who  are  contrite  of  heart  "To  preach 
deliverance  to  the  captives  " — those  taken  captive  by  the  devil  through  temp- 
tation to  sin  and  vice.  "To  give  sight  to  the  blind  "—the  spiritually  blind. 
"  To  preach  the  acceptable  year  of  the  Lord  "—the  year  of  grace  of  the  Lord, 
in  which  the  slaves  of  sin  (as  in  the  jubilee  years  the  slaves)  are  to  regain 
their  freedom.  "Day  of  reward" — day  of  judgment.  Jesus  then  seated  Him- 
self, in  order  to  preach  about  what  had  been  read.  "  This  day  is  fulfilled 
this  scripture  in  your  ears."  To  what  extent?  Because  He  of  whom  the 
prophet  spoke,  the  Messias,  sat  before  them,  (b)  "Amen,  I  say  to  you,  that 
no  prophet  is  accepted  in  his  own  country" — meaning  he  is  not  considered 
of  much  account.  Jesus  demonstrates  to  His  fellow  citizens  that  what  hap- 
pened to  Him  had  also  befallen  the  prophets.  He  found,  notwithstanding, 
just  as  little  credence  with  them  as  the  prophets  had.  The  people,  getting 
angry,  took  Jesus  to  the  brow  of  the  hill,  intending  to  cast  Him  down,  but 
"  He  passed  through  the  midst  of  them  and  went  his  way." 

D.  Commentary. — i.  The  Law  of  the  Sabbath.  Jesus  went  into 
the  synagogue,  as  was  His  custom  on  the  Sabbath.  The  Saviour, 
from  His  youth  up,  conscientiously  observed  the  third  commandment. 
What  does  God  require  in  the  third  commandment?1  2.  Jesus  of 
Nazareth  True  God  and  the  Promised  Redeemer.  Jesus  let  Him- 
self be  led  by  the  incensed  inhabitants  of  Nazareth  to  the  brow  of 
the  mountain;  there,  however,  He  strode  through  their  midst  and 
went  His  way.  No  one  was  able  to  stop  Him.  The  angry  and  in- 
censed people  became  powerless.  Jesus  revealed  thereby  a  divine 
attribute,  omnipotence,  and  thus  His  divinity.  Before  the  people  of 
Nazareth  Jesus  bore  witness  that  He  was  the  promised  Redeemer. 
"  This  day  is  fulfilled  this  scripture  in  your  ears."  Jesus  is  therefore 
truly  God  and  the  Redeemer.  We  declare  this  to  be  our  belief  in  the 
second  article  of  the  creed :  "And  in  Jesus  Christ,"  etc.  What  does 
this  second  article  of  the  creed  contain  ?  How  do  we  know  that  Jesus 
Christ  is  the  promised  Redeemer?  3.  Resistance  to  Divine  Grace. 
The  Saviour  revealed  Himself  to  the  Nazarenes  as  the  Messias.  All 
were  astonished  at  the  gracious  words  with  which  He  spoke  of  the 
kingdom  of  God.  But  they  would  not  believe  in  Him.  We  have  here 
a  forceful  example  of  resistance  to  divine  grace.  Can  we  resist 


grace?8 


(O  353-  (2)  ««• 


23o  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

t 

E.  Moral  Application. — By  continuing  in  sin  you,  too,  resist 
divine  grace.  Be  careful  that  you  do  not  receive  grace  in  vain. 
"  Many  are  called,  but  few  are  chosen." 


XIX. — JESUS  TEACHES  AND  WORKS  MIRACLES. 

A.  Preparation.— After   Jesus   had  been   shamefully   treated   by   the   in- 
habitants of  Nazareth,  He  left  his  native  city  and  repaired  to  Capharnaum, 
where  He  preached  and  worked  many  miracles.    We  shall  learn  more  of  this 
in  the  following. 

B.  Narration. — (a)    Jesus    in    the    synagogue    at    Capharnaum. 
(b)  Jesus  in  Peter's  house,     (c)  Healing  the  sick,     (d)  Work  of 
Jesus  in  Galilee. 

C.  Explanation. — (a)    Capharnaum,  on  the  northwest  coast  of  the  lake 
Genesareth ;  here  Jesus  dwelt  in  Peter's  house.    There  happened  to  be  a  man 
possessed  of  an  evil  spirit;  namely,  by  sinning  continually  this  unfortunate 
man  had  gotten  completely  in  the  devil's  power  so  that  Satan  was  in  him. 
This  man  cried  aloud,  compelled  by  the  evil  spirit :  "Let  us  alone,  what  have  we 
to  do  with  thee,  Jesus  of  Nazareth  ?  art  thou  come  to  destroy  us  ?  " :  by  making 
us  leave  men  and  re-enter  hell?    "Thou  art  the  holy  one  of  God — the  Mes- 
sias."    And  fear  came  upon  the  people,  a  fear  of  God's  omnipotence,     (b) 
Peter's  mother-in-law  was  lying  very  sick  of  fever.    Jesus  was  asked  to  heal 
her.    He  commanded  the  fever  to  leave  her,  and  she  was  cured  immediately; 
arising  she  waited  on  them  at  the  table,    (c)  As  the  sun  was  down  He  healed 
the  sick.  At  sunset  the  Sabbath  ended  and  then  servile  labor  could  be  resumed. 
The  carrying  of  the  sick  was  considered  by  the  Jews  as  servile  work.    Jesus 
rebuked  the  unclean  spirits  and  would  not  let  them  speak,  for  Jesus  preferred 
that  men  should  come  to  the  knowledge  of  His  divinity  by  His  teaching  and 
deeds,      (d)    Setting  out  He  came  to  a  desert  place  in  the  mountains  of 
Capharnaum.    The  time  is  accomplished :  meaning  the  time  of  waiting  for  the 
Redeemer.    Troubles— infirmities. 

D.  Commentary. — i.  Jesus  True  God.    Even  the  evil  spirits  testi- 
fied to  the  divinity  of  Christ.     "Thou  art  the  Son  of  God,"  they 
cried  aloud,  while  the  multitudes  were  astonished  and  seized  with 
fear.     The  numerous  miraculous  healings  at  Capharnaum  and  in 
the  vicinity  were  so  many  proofs  for  the  divinity  of  Jesus,  because 
they  all  manifested  the  divine  attribute  of  omnipotence.     How  do 
we  therefore  know  that  Jesus  Christ  is  truly  God  ?    2.  Jesus'  Prayer. 
The  Saviour  by  His  prayer  has  given  us  an  example  for  the  manner 
of  our  praying.     He  betook  Himself  to  a  solitary  place,  to  be  able 
to  pray  undisturbed,  and  with  devotion  He  prayed  in  the  early 


THE  MIRACULOUS  DRAUGHT  OF  FISHES.  231 

morning.  From  this  we  should  learn  to  begin  our  day's  work  with 
God,  to  sanctify  it.  When  do  we  pray  devoutly?  When  ought  we 
to  pray  particularly?  3.  The  Exorcism.  As  the  Saviour,  in  our 
story  of  to-day,  delivered  the  unfortunate  ones  possessed  by  evil 
spirits,  so  does  the  Church  even  in  our  days  occasionally  make  use 
of  so-called  exorcisms,  whereby,  in  the  name  of  Jesus,  she  commands 
the  devil  to  relinquish  his  pernicious  influence  upon  creatures  and 
objects.  The  exorcisms  most  frequently  employed  are  those  used 
in  the  administration  of  holy  Baptism. 

E.  Moral  Application. — Never  forget  to  begin  the  day  with  God, 
with  prayer,  and  sanctify  thus  your  entire  day's  work.  Have  you 
said  your  prayers  this  morning? 

XX.— THE  MIRACULOUS  DRAUGHT  OF  FISHES. 

A.  Preparation.— In  the  days  when  the  Lord  was  sojourning  in  Galilee, 
there  was  on  one  occasion  a  multitude  of  persons  congregated  about  Him  at 
Lake  Genesareth,  so  that  in  order  to  be  better  seen  and  heard  he  boarded  a 
ship,  from  which  He  spoke  to  them.    We  shall  learn  what  took  place  in  the 
following  story. 

B.  Narration. — (a)  The  Lord's  sermon  from  the  ship,    (b)  The 
miraculous  draught  of  fishes,     (c)  Effect  of  this  miracle. 

C.  Explanation.— (a)  "Jesus  preached  the  word  of  God" — every  word  that 
Jesus  spoke  was  a  divine  word.    "The  fishermen  were  washing  their  nets," 
after  having  just  returned   from  fishing,     (b)   "Launch  out  into  the  deep 
(meaning  the  open  sea),  and  let  down  your  nets  for  a  draught"  The  first  com- 
mand applied  to  Peter  alone ;  the  following,  "  Throw  out,"  etc.,  to  all  dis- 
ciples.   Peter  answered :   "  Master,  we  have  labored  all  the  night."    The  night 
is  more  suited  for  fishing  than  the  daytime;  at  night  the  fish  seeking  their 
food    approach    the    shores,    while    in    daytime    they    remain    in    the    depth. 
"  But  at  thy  word  I  will  let  down  the  net"    The  net  broke  on  account  of  the 
vast  quantities  of  fish   which  they   caught     They  beckoned  their  partners 
to  come  and  help  them— James  and  John,     (c)  When  Peter  saw  this  he  fell 
down,  saying :  "  Depart  from  me,  for  I  am  a  sinful  man,  O  Lord."     Peter 
considered  himself  unworthy  to  remain  near  the  Lord.    Jesus  said  to  Peter: 
"  Fear  not :  from  henceforth  thou  shalt  be  taking  men."    The  Lord  indicated 
to  Peter  his  future  occupation :  to  gain,  by  preaching  and  baptizing,  the  souls 
of  men  for  the  Church  of  Christ    "  They  left  all  things,"  namely,  home  and 
family,  as  well  as  their  trades,  "to  follow  Jesus,"  they  remained  continually 
with  Him,  which  they  had  not  done  before. 

D.  Commentary. — i.   Jesus  of  Nazareth  True  God.     The  large 
draught  of  fishes  was  an  undeniable  miracle.    The  catch  was  made 
(a)  by  day,  when  it  was  more  difficult  to  catch  fish;   (b)  on  the 


232  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

x  high  seas,  where  the  fish  are  not  likely  to  enter  the  fishermen's  nets ; 
(c)  after  having  labored  long  in  vain.  Therefore  the  draught  of 
fishes  was  a  miracle.  Jesus  revealed  again,  by  the  divine  attribute  of 
omnipotence,  His  divinity.  2.  Aim  and  Signification  of  this 
Miracle,  (a)  The  Lord's  disciples,  who  had  until  then  occasionally 
returned  to  their  respective  callings,  were  by  this  miracle  to  be  so 
confirmed  in  their  faith  in  Jesus  as  the  divine  Redeemer  that  in 
future  they  would  remain  with  Him.  Furthermore,  the  Lord  wished 
through  this  miracle  to  point  out  to  Peter  and  to  the  other  disciples 
their  future  vocation,  catching  men  for  the  kingdom  of  Christ,  the 
Church,  meaning  the  gaining  of  souls,  (b)  Lake  Genesareth  is  a 
figure  or  type  of  the  world,  the  ship  signifies  the  Church,  the  steers- 
man Peter,  the  head  of  the  Church  the  Pope;  his  partners,  the 
assistants  of  the  Pope,  the  bishops.  The  net  is  the  doctrine  of 
Jesus  Christ.  The  rents  in  the  net,  through  which  many  fish  were 
lost,  are  the  heresies  and  dissensions  in  the  Church,  through  which 
many  souls  are  lost  to  the  Church.  As  Jesus  remained  in  Peter's 
ship,  so  in  these  days  He  is  found  in  the  Church,  faithful  to  His 
promise :  "  Behold,  I  am  with  you  always,  until  the  end  of  the 
world."  What,  accordingly,  is  the  Church  to-day?  3.  The  Good 
Intention.  The  Lord's  disciples  had  worked  all  night  unsuccess- 
fully, yet  when  they  threw  out  the  net,  in  the  name  of  the  Lord, 
they  caught  a  great  quantity  of  fish.  See  what  a  blessing  rests  upon 
the  work  that  is  executed  in  God's  name,  for  the  love  and  glory  of 
God!  Therefore  let  us  always  begin  our  work  with  prayer,  and 
by  a  good  intention  assure  ourselves  of  God's  blessing.  What  is  a 
good  intention?  How  can  we  make  a  good  intention? 

E.  Moral  Application. — Since  the  divine  blessing  rests  upon  work 
which  is  done  for  His  honor  and  glory,  do  not  omit  to  make  a  good 
intention  every  morning,  nor  when  undertaking  an  important  work. 

XXI. — THE  MAN  SICK  OF  PALSY. 

A.  Preparation. — After  the  miraculous  draught  of  fishes,  the  Lord  re- 
turned to  Capharnaum,  where  He  cured  a  man  sick  of  the  palsy.    We  shall 
learn  about  this  now. 

B.  Narration. — The  healing  of  the  paralytic    (a)    of  his   sins, 
(b)  of  his  sickness. 

C.  Explanation. —  (a)  Palsy  is  a  painful  disease  which  attacks  the  limbs  and 
cripples  them  so  that  the  sufferer  can  not  walk  nor  even  stand.     The  man, 


THE  MAN  SICK  OF  PALSY.  233 

who  was  lying  on  a  bed,  could  not  be  brought  near  to  Jesus  because  of  the 
crowds,  which  crowded  the  house  and  the  entrance.  In  Oriental  countries 
the  roofs  of  houses  are  flat  and  steps  lead  up  to  them  from  the  outside.  They 
carried  him  up  on  the  roof,  made  an  opening  by  removing  part  of  it,  and  let 
the  sick  man  down  before  Jesus,  who,  upon  seeing  their  faith,  that  of  the  sick 
man  as  well  as  of  the  bearers,  said :  "  Son,  thy  sins  are  forgiven  thee."  He  per- 
ceived their  faith  in  their  great  effort  to  reach  Him.  (&)  The  scribes  and 
Pharisees  thought  within  themselves,  saying:  "Who  can  forgive  sins  but 
God  alone  ?  "  But  Jesus  knew  their  thoughts  and  said :  "  Which  is  easier 
to  say,"  etc.  No  doubt  it  is  easier  to  say  "thy  sins  are  forgiven  thee," 
because  it  would  be  difficult  to  prove  the  truth  of  these  words.  God  only  can 
forgive  sins.  In  order  to  prove  to  the  Pharisees  that  He  was  God,  and  that 
He  therefore  could  forgive  sin,  Jesus  performed  the  miracle  whereby  He 
made  known  His  omnipotence. 

D.  Commentary. — i.  Jesus  of  Nazareth  True  God.    Jesus  mani- 
fested His  divinity  in  a  threefold  way:  (a)  He  knew  the  penitent 
and  contrite  disposition  of  the  paralytic,  which  made  him  deserving 
of  the  forgiveness  of  his  sins;  He  knew  also  the  wicked  thoughts 
of  the  scribes  and  Pharisees.    He  revealed  thereby  again  the  divine 
attribute  omniscience,  and  therefore  His  divinity.       (b)   By  His 
word  He  made  the  paralytic  whole,  and  proved  thereby  His  om- 
nipotence,    (c)  He  forgave  the  sins  of  the  sick  man,  which  God 
alone  is  capable  of  doing.    2.    Jesus  Heals  the  Paralytic,  first  in  His 
Soul  and  then  in  His  Body.     In  this  way  the  Saviour  wished  to 
show  that  the  illness  of  the  paralytic  was  a  consequence  of  his  sins ; 
also  that  sin  was  the  greater  evil,  far  worse  than  the  most  painful 
sickness.     Must  we  only  fear  grievous  sins?     Finally,  the  Lord 
wished  therewith  to  teach  us  that  the  soul  is  far  more  precious  than 
the  body,  and  that  for  this  reason  we  should  be  more  solicitous 
for  the  welfare  of  our  soul  than  of  the  body.    Therein  consists  true 
Christian    self-love.      In    what    does    Christian    self-love    consist? 
3.    The  Forgiveness  of  Sins.     Jesus  remitted  the  paralytic's  sins 
because  He  was  God.    Only  God  can  forgive  sins.    The  forgiveness 
of  sins  takes  place,  in  the  Catholic  Church,  in  the  Sacrament  of 
Penance.    There,  it  is  true,  a  man,  the  priest,  remits  sins,  but  not 
by  his  own  power  and  authority,  but  in  virtue  of  the  authority  be- 
stowed upon  him  by  Christ ;  the  priest  is  God's  representative.    What 
is  the  Sacrament  of  Penance?1     Does  the  priest  really  remit  sins, 
or  does  he  only  declare  that  he  remits  them?1 

E.  Moral  Application. — Be  solicitous,  above  all  things,  for  the 
salvation  of  your  soul.     Upon  this  depends  your  eternal  welfare. 
Avoid  staining  your  soul  by  sin. 

(i)  187.  (a)  190. 


234  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 


XXII. — CHOOSING  THE  APOSTLES. 

A.  Preparation.— After  Jesus  had  healed  the  paralytic,  He  betook  Himself 
to  a  mountain  near  Capharnaum  to  pray.     He  had  a  matter  of  importance  in 
view  of  which  we  shall  now  hear. 

B.  Narration. — (a)  Choosing  and  (b)  naming  the  apostles. 

C.  Explanation. — (a)    "He  called  his  disciples" — who  remained  near  to 
Him.      Their  number  had  greatly  increased  during  the  public  life  of  Jesus. 
Apostle:  messenger,  ambassador.    The  apostles  were  to  remain  with  Jesus 
until  His  ascension,  then  they  were  to  go  forth  to  all  parts  of  the  world. 
(b)  "Bartholomew,  also  called  Nathanael";  Matthew,  a  former  tax  collector; 
James  the  less,  so  called  to  distinguish  him  from  James  the  brother  of  John ; 
Judas  Thaddeus,  the  courageous;  Simon  the  zealous,  so  called  on  account  of 
his  zeal  for  the  Mosaic  law  and  its  observance ;  Judas  Iscariot — he  was  from 
Carioth,  a  city  of  Judea.    All  other  apostles  were  Galileans. 

D.  Commentary. — i.     Jesus'  Prayer.     The  Lord  spent  a  whole 
night  in  prayer  because  He  contemplated  an  act  of  extraordinary  im- 
portance, the  choosing  of  the  apostles ;  those  men  who  were  to  con- 
tinue His  work  upon  earth,  and  to  carry  His  doctrine  to  all  nations. 
Let  us  learn  again  from  this  that  we  should  pray  before  every  im- 
portant undertaking,  invoke  the  blessing  of  God  upon  our  efforts. 
When  should  we  pray  specially?    2.  Vocation  of  the  Apostles.    Let 
us  return  in  spirit  to  the  twelve  chosen  ones  of  the  Lord !    They  all 
were  simple,  unlearned  men,  yet  the  Lord  had  destined  them  for  the 
gigantic  work  of  propagating  His  work  upon  earth,  of  proclaiming 
His  doctrine  to  the  different  countries  and  peoples,  and  of  winning 
souls  for  the  kingdom  of  God,  for  the  Church.    In  order  to  prepare 
them  for  this  great  work,  the  Lord  kept  them  with  Him  constantly, 
instructed  them,  and  especially  prayed  for  them  a  great  deal.     Be- 
cause the  apostles  spread  the  kingdom  of  God,  the  Church,  through- 
out the  universe,  the  true  Church  calls  itself  "  apostolic."    What  did 
Jesus  do  after  He  had  left  the  desert  ?    3.  Peter's  Precedence.    We 
had  occasion  to  remark,  at  the  calling  of  Peter,  that  the  Lord 
intended  him  for  some  special  office,  as  He  gave  him  so  significant  a 
name.     At  the  "  draught  of  fishes  "  the  Lord  again  distinguished 
Peter  by  entering  his  ship,  directing  him  to  make  the  miraculous 
draught  of  fishes,  and  giving  to  him  the  promise :  "  From  henceforth 
thou  shalt  be  taking  men."    All  this  happened  because  Peter  was  to 


THE  SERMON  ON  THE  MOUNT.  235 

be  the  head  of  the  Church  and  the  chief  of  the  apostles.  The  story 
of  to-day,  taken  from  St.  Luke  (vi.  12),  as  well  as  other  pas- 
sages in  the  Gospels,  prove  that  the  apostles  acknowledged  Peter  as 
their  superior,  that  they  always  accorded  to  him  the  first  place  among 
themselves,  although  he  was  not  the  first  called  nor  the  oldest  of 
the  apostles. 

E.  Moral  Application. — The  successor  of  Peter  is  the  Holy 
Father,  the  Pope  in  Rome,  who  governs  the  Church  in  Christ's  stead. 
Endeavor  to  have  great  reverence  and  affection  for  the  Holy  Father, 
and  remember  to  pray  for  him. 


XXIII.— THE  SERMON  ON  THE  MOUNT. 

A.  Preparation.— Upon  the  same  mountain  where  Jesus  had  just  chosen 
the  twelve  apostles  He  delivered  the  so-called  Sermon  on  the  Mount,  setting 
forth  the  most  important  principles  of  His  doctrine.     A  vast  multitude  had 
gathered  to  listen  to  His  word. 

I.   THE  EIGHT  BEATITUDES. 

B.  Narration. — In  the  so-called  eight  beatitudes  the  Saviour  de- 
clares blessed  those  who  practise  the  virtues  recommended  in  His 
sermon.     He  promises  them  the  bliss  of  heaven,  and  upon  earth  a 
certain  foretaste  of  celestial  happiness. 

C.  Explanation.— " The   poor  in   spirit  "—those   who   are  poor  at  heart. 
"  The  land,"  the  promised  kingdom  or  land  of  heaven.     "  Blessed  are  they 
that  mourn,  for  they  shall  be  comforted,"  here  and  in  heaven  above.    "  Blessed 
are  they  that  hunger  and  thirst  after  justice,"  meaning  after  virtue  and  per- 
fection, "for  they  shall  be  filled  " — here  upon  earth,  by  gaining  a  high  degree  of 
virtue  and  perfection,  and  in  heaven,  where  their  desire  for  God  will  be  per- 
fectly appeased.     "They  shall  attain  mercy,"  namely,  after  their  death  they 
will  find  a  gentle,  merciful  Judge.     "  Peace-makers,"  meaning  those  who  are 
always  ready  to  make  peace  and  to  be  reconciled.  "  Blessed  are  they  that  suffer 
persecution  for  justice's  sake,"  meaning  on  account  of  their  faith  and  virtue. 

D.  Commentary. — i.     The  Poor  in  Spirit.     These  are   (a)  the 
really  poor,  who  bear  their  poverty  with  patience  and  resignation  to 
the  divine  will,  therefore  cheerfully  and  without  complaint;  (b)  the 
rich  who  do  not  set  their  hearts  on  temporal  goods,  but  use  them 
in  doing  good ;  (c)  those  who  give  their  entire  property  to  the  poor 
and  choose  for  themselves  voluntary  poverty ;  (d)  the  humble,  who 


236  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

consider  themselves  deficient  in  virtues  and  merits.  As  a  reward  for 
the  renunciation  of  earthly  possessions,  the  Saviour  promises  an  in- 
comparably higher,  more  beautiful  and  enduring  possession,  that  of 
heaven.  (Job,  the  apostles,  religious  orders.)  2.  The  Meek.  By 
this  are  understood  those  who  do  not  resent  and  get  angry  at  con- 
tradictions and  insult,  but  bear  their  crosses  resignedly  and  patiently, 
and  who  willingly  forgive  their  offenders.  (Jesus,  Stephen.)  As 
God's  elect  they  will  one  day  possess  the  land,  that  is,  heaven. 
3.  Blessed  are  They  that  Mourn,  (a)  Those  who  mourn  over  their 
own  sins,  and  repent  of  them  from  their  hearts.  (Magdalen,  Pe- 
ter.) (b)  Those  who  are  sorrowful  over  the  sins  of  others.  (Elias.) 
The  Saviour  promises  to  the  mourners  that  they  shall  be  comforted ; 
that  is  to  say,  God  will  prepare  a  great  joy  for  them  even  in  this 
world  through  the  consolations  of  the  Holy  Spirit,  and  in  the  world 
beyond  by  eternal  blessedness.  4.  Hunger  and  Thirst  after  Justice. 
To  hunger  and  thirst  after  justice  is  to  have  a  great  desire  to  become 
better  and  more  perfect.  (Mary,  the  sister  of  Martha.)  "They 
shall  be  filled,"  meaning  they  will  receive  here,  upon  earth,  ever 
more  grace,  and  will  eventually  be  admitted  to  the  hosts  of  the  glori- 
fied. What  means  must  every  Christian  make  use  of,  no  matter 
what  his  calling,  in  order  to  attain  perfection?  5.  The  Merciful. 
Those  who,  from  motives  of  pure  charity,  take  compassion  on  their 
fellow  men  in  their  corporal  and  spiritual  ailments,  and  strive  to  help 
their  neighbors  in  their  corporal  and  spiritual  needs.  "  They  shall 
obtain  mercy,"  meaning  God  will  also  have  mercy  upon  them,  and 
will  gladly  send  them  consolation  and  assistance.  What  are  the  cor- 
poral and  spiritual  works  of  mercy?1  (Noe,  Tobias,  the  good  Samari- 
tan.) 6.  Cleanness  of  Heart.  Here  is  understood  the  cleanness  of 
the  heart  from  impurity.  The  pure  will  be  rewarded  by  seeing  God 
in  an  especial  way ;  they  will  receive  the  first  places  in  heaven ;  "  they 
will  follow  the  Lamb  whithersoever  he  goeth  and  sing  a  song," 
which  no  one  besides  themselves  will  be  privileged  to  sing.  What 
are  we  required  to  do  by  the  sixth  commandment?2  (Joseph,  Su- 
sanna, Mary  and  Joseph. )  7.  The  Peace-makers.  Those  who  are  ever 
ready  and  willing  to  be  at  peace  with  their  fellow  men,  and  who  for 
this  reason  gladly  and  readily  give  way,  so  as  to  avoid  quarreling. 
They  shall  be  called  the  children  of  God,  namely,  they  will  in  a 
special  way  resemble  God,  who  is  a  God  of  peace.  (Abraham, 
David.)  8.  Persecution  for  Justice's  Sake.  All  those  who,  on  ac- 
count of  their  faith  or  of  their  virtues,  patiently  endure  derision, 

(l)    222,  223.  (2)    370. 


THE  SERMON  ON  THE  MOUNT.  237 

mockery,  neglect,  even  martyrdom  and  death,  they  will  one  day  be 
amply  compensated  by  the  possession  of  heavenly  honor  and  blessed- 
ness. (Elias,  Jeremias,  Daniel,  Eleazar,  the  Machabees,  John  the 
Baptist,  Stephen,  the  Christian  martyrs.) 

E.  Moral  Application. — The  eight  beatitudes  are  the  guide-posts 
of  heaven.  Walk  on  the  way  pointed  out  by  them  and  you  too  will 
be  "  blessed."  Do  not  be  led  astray  by  the  world,  which  looks  upon 
these  virtues  as  childish  or  foolish.  Remember  that  the  world  always 
has  made,  and  always  will  make,  war  upon  Christ.  The  time  will 
come,  however,  when  the  children  of  the  world  will  realize  their 
awful  mistake  and  their  blindness.  Then  will  be  fulfilled  in  them 
the  words  of  Holy  Scripture :  "  These  are  they,  whom  we  had  some- 
time in  derision  and  for  a  parable  of  reproach.  We  fools  esteemed 
their  life  madness,  and  their  end  without  honor.  Behold,  how  they 
are  numbered  among  the  children  of  God."  (Wis.  v.  3-5.) 

ii.  THE  APOSTLES'  VOCATION. 

After  Jesus  had  set  forth  in  the  eight  beatitudes  the  general  prin- 
ciples of  the  Christian  life,  He  turned  to  His  apostles  and  explained 
to  them  their  future  mission  in  the  world. 

Explanation.—"  Salt  of  the  earth  "—the  salt  of  mankind.  If  the  salt  hr.s 
lost  its  flavor,  with  what  shall  it  be  salted? — meaning  that  there  is  no  means 
to  restore  its  properties  to  the  salt  that  has  become  tasteless.  "Light  of  the 
world,"  meaning  men  who  illumine  the  world  by  their  good  example.  "A 
city  that  is  set  on  a  mountain  cannot  be  hid  "—on  account  of  their  exalted 
office  they  will  be  seen  from  everywhere.  "Bushel,"  a  large  measure  for 
grain.  "  That  it  may  give  light  to  all  that  are  in  the  house  " — the  apostles  were 
to  give  light  to  men  by  their  virtuous  lives.  "  Let  your  light  so  shine  before 
men  that  they  may  see,"  and  imitate. 

Commentary. — The  Mission  of  the  Apostles.  As  salt  flavors  food 
and  renders  it  palatable,  preserving  it  at  the  same  time  from  de- 
composition, so,  too,  the  apostles,  by  preaching  the  Gospel  and  by 
dispensing  grace,  were  to  lead  men  to  virtue  and  perfection,  making 
them  acceptable  (pleasing)  to  God,  and  preserving  them  from  the 
decomposition  of  sin  and  vice.  However,  as  the  teaching  of  the 
Gospel  will  not  suffice  to  improve  humanity  without  the  power 
of  good  example,  the  Lord  called  His  apostles  the  "light  of  the 
world,"  that  was  to  light  upon  all  men  by  good  example  also;  He 
compared  them  to  a  city  that  is  built  upon  a  mountain,  consequently 


238  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

is  seen  by  all.  Thus  the  apostles,  in  their  exalted  position  and 
dignity,  as  wardens  of  the  faithful,  attract  all  attention  to  them- 
selves. Hence,  it  is  their  duty  to  enlighten  all  men,  as  with  a  bril- 
liant light,  by  their  virtue  and  good  work,  "  that  men  may  see  your 
good  works  "  and  feel  impelled  to  imitate  the  good  example. 

Moral  Application. — In  common  with  the  apostles  and  their  suc- 
cessors, every  Christian  has  the  important  duty  of  being  a  light  to 
his  fellow  men ;  that  means  to  give  light  by  his  good  example.  Have 
you  always  set  a  good  example  to  your  brothers,  sisters  and  fellow 
pupils?  If  by  bad  example  you  have  taught  them  evil,  then  you 
have  been  a  cause  of  scandal.  Upon  such  Our  Saviour  has  pro- 
nounced an  awful  fate  and  said :  "  It  were  better  that  such  an  one 
should  have  a  millstone  hung  around  his  neck,  and  that  he  be  sunk 
into  the  depth  of  the  sea  " ! 

III.   TRUE  JUSTICE. 

After  the  Saviour  had  explained  to  the  apostles  their  mission,  He 
turned  again  to  the  people  to  explain  the  relation  of  the  New  Law 
to  the  Old  Law.  The  observance  of  the  New  Law  makes  us  truly 
just,  namely,  pleasing  to  God. 

Explanation.—"  Think  not  that  I  am  come  to  destroy  the  law  and  the 
prophets,"  namely  their  teaching.  "  I  am  not  come  to  destroy,  but  to  fulfil,"  to 
make  the  law  more  perfect.  "Unless  your  justice  abounds  more  than  that  of 
the  scribes  and  Pharisees,  who  observed  the  law  according  to  the  letter  only." 
In  the  New  Law  the  Lord  demands  more,  as  He  explains  thoroughly  in  the 
following :  "  It  was  said  to  them  of  old,"  meaning  to  your  ancestors,  "  who- 
soever shall  kill,  shall  be  guilty  of  the  judgment,"  meaning  condemned  by  the 
tribunal.  Raca — good  for  nothing.  "Guilty  of  the  council,"  meaning,  de- 
serves to  be  brought  before  the  high  council.  "  Fool " — according  to  the 
Hebrew  interpretation  this  word  means  a  corrupt  and  degenerate  man. 
"  Whosoever  shall  say,  thou  fool,  shall  be  guilty  of  hell-fire,"  that  means  de- 
serves to  be  damned.  By  this  Jesus  wished  to  say:  Not  only  is  killing  a 
grievous  sin  and  deserving  the  punishment  of  hell,  but  anger  as  well,  and  the 
affronts  caused  by  anger  are  great  sins.  If  thy  brother  hath  anything  against 
thee,  namely,  in  consequence  of  an  offense,  or  grievance,  "Let  your  speech 
be  yea,  yea,  no,  no :  for  whatsoever  is  more  than  these  cometh  from  evil  " ; 
that  is  to  say,  levity  in  asserting  by  oath  is  sin.  "  An  eye  for  an  eye,  a  tooth 
for  a  tooth,"  meaning  to  return  in  equal  measure  evil  for  evil.  "  Resist  not 
evil "  means  offer  not  resistance.  "  If  any  man  strike  thee  on  thy  right  cheek, 
turn  to  him  the  other  also,"  meaning  suffer  and  endure  patiently  the  wrong 
done  to  you.  It  hath  been  said:  "Thou  shalt  love  thy  neighbor";  for  the 
Jews  this  had  meant  only  the  Jew !  "  Your  Father,  who  is  in  heaven,  maketh 


THE  SERMON  ON  THE  MOUNT. 


239 


his  sun  to  rise  upon  the  good  and  the  bad."  In  the  same  way  as  God  bestows 
benefits  upon  good  and  bad,  so,  too,  should  you.  "  Be  ye  therefore  perfect " 
— strive  to  become  more  and  more  perfect 

Commentary. — i.  The  Fifth  Commandment.  While  in  the  Old 
Law  killing  only  was  forbidden  by  the  fifth  commandment,  in  the 
New  Law  anger,  hatred,  derision  and  affronts  are  also  forbidden. 
Does  the  fifth  commandment  only  forbid  the  actual  wicked  deed 
against  the  life  of  our  neighbor  r4  2.  The  Oath.  The  divine  Saviour 
says :  "  Thou  shalt  not  swear."  He  does  not  mean  thereby  that  the 
oath  in  and  of  itself  is  sinful.  This  supposition  is  denied  by  His 
own  behavior  before  the  high  council,  where  He  accepted  the  oath 
of  the  high  priest.  The  Lord  rather  forbids  the  thoughtless  and  un- 
necessary swearing.  What  is  swearing?*  When  do  we  sin  by 
swearing  ?*  3.  Love  of  Our  Neighbor.  The  commandment  to  love 
our  neighbor  is  considerably  enlarged  upon  by  the  Lord.  No  one, 
not  even  our  enemies,  is  to  be  excluded  therefrom.  On  the  con- 
trary, in  the  New  Law  the  Lord  expressly  commands :  "  Love  your 
enemies."  Whom,  after  God,  should  we  love  especially?  When  is 
our  charity  universal  ?  Is  it  enough  if  we  do  not  take  revenge  upon 
our  enemies  ?  Love  for  our  enemies  should  move  us  to  attribute  the 
wrong  done  to  us  to  ignorance,  thoughtlessness,  and  temper,  rather 
than  to  malice.  There  results  from  Christ's  commandment  to  love 
our  enemies  the  Christian  duty  of  reconciliation.  "  If  thy  brother 
hath  anything  against  thee,"  be  reconciled  to  him,  forgive  him! 
Then  you  may  hope  that  God  will  also  forgive  you.  What  do  we  ask 
for  by  the  fifth  petition  of  the  "  Our  Father,"  "  Forgive  us  our 
trespasses,  as  we  forgive  those  that  trespass  against  us  "?  4. 
Christian  Perfection.  In  conclusion,  Jesus  exhorts  us  to  perfection. 
It  is  the  duty  of  man,  created  to  the  divine  image,  to  strive  for  re- 
semblance to  God,  to  become  perfect  by  the  faithful  and  conscientious 
observance  of  the  commandments.  Is  it  sufficient  for  us  to  avoid 
only  grievous  sins  and  vices?  In  what  does  Christian  perfection 
consist?4  What  means  must  every  Christian  make  use  of  to  attain 
perfection  ? 

Moral  Application. — If  you  have  the  bad  habit  of  swearing  and 
reviling,  take  care  to  break  that  habit,  for  the  Saviour  has  strictly 
forbidden  it.  If  a  curse  word  should  escape  you,  say  quickly,  in  ex- 
piation, "  Praise  be  to  Jesus  Christ." 

(i)  368.          (a)  347.  (3)  352-  (4)  For  explanation  see  "  Teacher's  Handbook  to  the 

Catechism,"  by  the  Rev.  A.  Urban. 


240  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

IV.    THE  GOOD  INTENTION. 

Jesus  instructs  the  people  what  motives  should  induce  them  to 
do  good,  namely,  not  for  the  approbation  of  men,  but  solely  in  honor 
of  God,  to  do  His  holy  will  for  the  love  of  God. 

Explanation. — "  When  thou  doest  an  alms-deed,  sound  not  a  trumpet  before 
thee,  as  the  hypocrites,"  namely,  as  the  Pharisees.  "  They  have  received  their 
reward,"  inasmuch  as  they  are  praised  by  men,  and  therefore  have  no  further 
reward  to  hope  for.  "  Let  not  thy  left  hand  know  what  thy  right  hand  doeth," 
meaning  keep  your  almsgiving  hidden,  in  order  that  you  may  not  become 
proud  and  conceited  and  thereby  lose  your  heavenly  reward.  "  And  when  you 
fast,  be  not  as  the  hypocrites,  sad,  for  they  disfigure  their  faces"— by  going 
about  sulky  and  morose,  in  a  penitential  garment,  unwashed  and  unkempt,  so 
that  every  one  should  see  what  a  severe  life  they  are  leading. 

Commentary. — I.  Attributes  of  God.  His  omnipresence  and  om- 
niscience. Jesus  said  of  His  heavenly  Father  that  He  is  every- 
where, even  in  the  most  secret  places,  and  that  he  sees  in  secret ;  that 
He  knows  even  the  most  secret  thoughts  of  men.  What  attributes 
does  God  possess  accordingly  ?  What  do  you  mean  by  saying  "  God 
is  omnipresent — omniscient "  ?  2.  Good  Works.  As  we  expect  good 
fruit  from  a  good  tree,  so  likewise  God  demands  of  man,  ennobled 
by  His  grace,  good  fruits  or  works,  under  pain  of  losing  salvation. 
What  kind  of  good  works  these  are  the  Saviour  teaches  in  this 
chapter  of  the  Sermon  on  the  Mount  when  He  discourses  of  alms- 
giving, prayer  and  fasting.  What  good  works  are  specially  recom- 
mended to  us  in  Holy  Writ? 

Moral  Application. — Avoid  doing  only  good  in  order  to  be  praised 
by  your  parents,  teachers  or  fellow  men !  Strive  rather  to  do  every- 
thing for  the  love  of  God.  Thus  you  will  become  rich  in  merits 
before  God. 

V.   THE  RIGHT  PRAYER  OF  PETITION. 

In  the  following  chapter  the  Lord  instructs  us  what  we  should  ask 
of  God. 

Explanation.—"  When  you  pray,  speak  not  much  "  (cf.  "  The  Sacrifice  of 
Elias,"  O.  T.,  LXVIL).  "Your  father  knoweth  what  you  stand  in  need  of 
before  you  ask  him."  "  Thy  will  be  done  on  earth  as  it  is  in  heaven  " — in 
heaven  by  the  angels,  who  are  continually  doing  the  will  of  God.  "  On  earth  " 
— by  mankind. 


THE  SERMON  ON  THE  MOUNT.  241 

Commentary.— -i.  Prayer.  Prayer  is  as  necessary  for  the  soul  of 
man  as  the  daily  bread  is  for  his  body.  Hence,  the  Saviour  speaks  in 
this  chapter  of  prayer.  Is  prayer  necessary  for  salvation  ?  It  is  not 
the  important  thing  in  prayer  to  use  many  words.  The  divine 
Saviour  also  said  that  we  should  pray  without  ceasing.  How  is 
this  to  be  understood?  How  do  we  pray  always?  The  granting 
of  prayer  does  not  depend  upon  its  length,  but  upon  the  upright 
spirit  and  the  object.  For  this  reason  the  Saviour  has  taught 
us  a  short  prayer,  the  "  Our  Father,"  which  contains  all  that  is  im- 
portant for  the  Christian  to  ask  for.  He  should  ask  in  preference 
for  spiritual  things.  Of  all  the  seven  petitions  of  the  "  Our  Father  " 
the  fourth  only,  and  that  only  moderately,  asks  for  temporal  things. 
2.  "  The  Our  Father."  Explanation  of  the  several  petitions.1 

Moral  Application.— Since  the  "Our  Father"  comes  from  the 
very  lip«  of  the  Son  of  God,  say  this  prayer  with  special  devotion 
and  reverence. 


VI.    REAL  TREASURES  AND  CONFIDENTS  IN  GOD. 

As  the  Christian  should  ask  preferably  for  spiritual  goods,  he 
should  also  strive  after  these  goods  in  preference,  and  thereby  ac- 
cumulate for  himself  real  treasures  and  riches  for  heaven. 

Explanation. — "  Do  not  lay  up  treasures  on  earth  " — temporal  goods.  "  But 
lay  up  for  yourselves  treasures  in  heaven,"  through  good  works.  "  For  where 
thy  treasure  is,  there  is  thy  heart  also,"  meaning  thy  heart  is  attached  to  thy 
treasures.  "  No  man  can  serve  two  masters  "  who  have  entirely  opposite  com- 
mands. "  Mammon  " — money  and  property.  "  Is  not  the  life  more  than  the 
food,  and  the  body  more  than  the  raiment?"  If  God  has  bestowed  body  and 
life  upon  you,  He  will  also  grant  unto  you  food  and  clothing.  Do  not  be  over- 
solicitous  and  anxious !  "  Consider  the  lilies  of  the  field."  "  O  ye  of  little 
faith!" — pusillanimous.  "Seek  first  the  kingdom  of  God  and  his  justice," 
aspire,  first  of  all,  to  become  just— children  of  God,  "  and  all  these  things  shall 
be  added  unto  you" — the  things  necessary  for  your  earthly  existence. 

Commentary. — i.  Heavenly  Treasures.  We  are  not  on  this  earth 
in  order  to  acquire  earthly  goods,  but  to  lay  up  for  ourselves  treas- 
ures for  heaven  and  eternity.  Earthly  things  are  perishable.  Thieves 
can  steal  them,  rust  and  moth  destroy  them.  And,  after  all,  at  our 
death,  we  must  leave  them  all  behind.  Heavenly  treasures,  on  the 
other  hand,  are  imperishable  and  unalienable.  We  accumulate  these 
by  doing  good  works,  performed  in  the  state  of  grace  and  with  a 

(O  For  explanation  see  "Teacher's  Handbook  to  the  Catechism,"  by  the  Rev.  A.  Urban. 


242  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

good  intention.  What  fruits  does  the  righteous  man  bring  forth? 
2.  Confidence  in  God.  The  good  God  is  solicitous  even  for  animals 
and  plants,  gives  them  their  daily  sustenance,  and  cares  for  their 
existence.  If  God  takes  care  even  of  them,  how  much  more  solicit- 
ous will  He  be  for  man,  who  is  a  far  more  important  and  higher 
creature?  For  this  reason  no  one  ought  to  be  too  solicitous  for 
that  which  is  necessary  for  the  preservation  of  earthly  life  in  order 
that  he  may  not  be  preoccupied  with  such  earthly  cares,  and  thus 
forget  his  eternal  destiny.  "  Place  thy  confidence  in  God,  He  will 
not  abandon  thee  " !  3.  Care  for  the  Salvation  of  the  Soul  Man 
should  have  but  one  care  upon  earth — care  for  the  salvation  of  his 
immortal  soul.  This  is  his  first  and  most  important  task  upon  earth. 
Hence  the  Lord's  exhortation,  "  Seek  ye  first,"  etc.,  meaning  strive 
first  of  all  to  become  children  of  God — virtuous  men.  The  "  kingdom 
of  God  and  his  justice  " ;  we  seek  this  if  we  hate  and  flee  from  sin, 
preserve  sanctifying  grace  within  us,  and  practise  the  virtues,  espe- 
cially those  most  suitable  to  our  state  of  life.  By  a  sensible  solici- 
tude for  our  salvation,  we  prepare  for  our  eternal  happiness  and  wel- 
fare, and  give  proof  of  Christian  self-love.  In  what  does  Christian 
self-love  consist? 

Moral  Application. — Be  diligent  in  laying  up  treasures  for  eternity 
(examples).  By  doing  this  you  will  act  wisely  and  well,  and  prove 
that  you  love  yourself  in  a  truly  Christian  way. 


VII.    MERCY  AND  CHARITABLE  JUDGMENT. 

After  the  divine  Saviour  had  spoken  on  the  love  of  God  and 
Christian  self-love  (good  intention,  real  treasures),  He  touched  in 
the  next  chapter  upon  Christian  charity,  by  mentioning  a  sin  against 
the  same,  most  frequently  committed  by  men,  yet  nevertheless  not 
fully  realized  in  its  hideousness  and  gravity,  namely,  the  harsh 
judgment  of  our  neighbor. 

Explanation. — "  Be  merciful,"  namely,  toward  your  neighbor.  "  Give  to  the 
poor."  With  what  measure  you  have  measured  it  shall  be  measured  to  you — 
you  will  be  rewarded  here  upon  earth  with  blessing  and  grace,  in  the  here- 
after with  heavenly  bliss.  "  Judge  not  (that  means  do  not  form  an  unfavor- 
able opinion  of  your  neighbor),  "that  you  may  not  be  judged" — be  damned. 
"  Why  seest  thou  a  mote  in  thy  brothers  eye  "  (that  means  the  little  failings 
of  your  neighbor),  "  and  seest  not  a  beam  in  thy  own  eye?  " — your  own  great 
faults  you  do  not  see. 


THE  SERMON  ON  THE  MOUNT.  243 

Commentary. — i.  Charity  and  its  Qualities.  As  God  is  good,  lov- 
ing and  merciful,  so,  too,  must  we  be  good  and  loving  and  merciful 
toward  one  another.  By  this  the  Saviour  will  recognize  His  dis- 
ciples and  followers,  if  we  love  one  another  as  He  has  loved  and 
still  loves  us.  Our  love  of  our  neighbor  must  be:  (a)  Sincere. 
"  Give,  and  it  shall  be  given  unto  you."  When  is  our  love  sincere  ? 
(b)  Unselfish.  Not  for  the  sake  of  earthly  reward,  to  earn  the  praise 
and  approbation  of  men,  but  wholly  and  solely  on  God's  account,  be- 
cause he  is  so  loving  and  merciful  to  us.  "  Be  merciful  as  your 
Father  is  merciful."  When  is  our  charity  unselfish  ?  (c)  Universal. 
We  must  not  exclude  even  our  enemies  from  our  charity.  "  Forgive 
and  ye  shall  be  forgiven."  When  is  our  charity  universal  ?  2.  Sins 
against  Charity.  The  divine  Saviour  warns  us,  at  the  same  time, 
of  those  sins  against  charity  most  frequently  committed.  These  are : 
(a)  Detraction.  Too  easily  man  feels  disposed  to  judge  his  neigh- 
bor, his  words  and  actions,  and  to  condemn  him  on  account  of  his 
faults.  Hence  the  warning,  "  Judge  not,  that  you  be  not  damned." 
By  this  sin  man  does  great  injury  to  his  neighbor,  but  also  to  him- 
self. For  "  with  the  same  measure,"  etc.  When  do  we  sin  by  de- 
traction? (b)  Unjust  suspicion  and  rash  judgment.  Even  to  sus- 
pect, without  good  cause,  our  neighbor  of  wrong-doing  is  a  sin 
against  charity,  even  if  we  do  not  communicate  our  suspicion  to 
others.  How  do  we  sin  by  unjust  suspicion  and  rash  judgment? 
3.  Mortal  and  Venial  Sins.  The  divine  Saviour  compares  the  faults 
and  sins  of  men  to  "  motes  "  and  "  beams."  Hence  it  follows  that 
sins  are  not  all  alike  in  grievousness,  that  there  are  small  and  great, 
mortal  and  venial  sins.  Are  all  sins  equally  grievous? 

Moral  Application. — Beware  of  rashly  judging  your  neighbor. 
Never  speak  unnecessarily  of  the  faults  of  others,  but  remember 
that  you  have  faults  yourself.  If  you  live  up  to  this  precept,  then 
you,  too,  will  one  day  find  a  merciful  and  forbearing  Judge. 


VIII.   THE  NARROW  GATE  AND  THE  STRAIGHT  PATH. 

Few  persons  will  understand  the  Saviour's  demands  and  live  ac- 
cording to  them;  to  the  greater  part  these  demands  will  remain 
incomprehensible,  and  because  they  appear  too  hard  many  will  give 
way  to  their  desires  and  passions,  and  thus  incur  the  peril  of  being 
lost.  The  Saviour  warns  us  of  this  in  the  following  chapter. 


244  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

Explanation.— " Gate,"  "to  ruin,"  "to  hell,"  "those  who  enter  thereby"— 
that  means  through  the  wide  gate  that  leads  to  hell.  "  Which  leadeth  to  life  " 
— meaning  to  the  everlasting  life  of  the  blessed. 

Commentary. — Narrow  and  straight  is  the  way  that  leads  to  eternal 
life,  narrow  and  restricted  by  the  commandments  of  God  and  of  the 
Church.  This  way,  as  laid  out  by  the  commandments,  is  difficult, 
because  is  requires  of  man  a  great  deal  of  self-control,  mortification 
and  deprivations  of  all  kinds.  For  this  reason  few  walk  this  path. 
The  greater  number  prefer  the  comfortable  and  broad  path,  where 
freedom  and  license  alone  govern,  where  they  can  live  according  to 
their  concupiscence  and  passions,  and  need  not  care  whether  their 
actions  are  pleasing  to  God.  These  persons  will  end  miserably,  for 
the  broad  path  of  sin  and  vice  leads  through  the  "  broad  gate  "  to 
eternal  perdition.  Those  others,  on  the  contrary,  by  their  mortifica- 
tions and  deprivations,  by  their  obedience  to  God's  commandments, 
will  enter  through  the  narrow  gate  into  everlasting  life. 

Moral  Application. — Do  not  follow  the  majority  of  men,  who  walk 
upon  the  broad  and  comfortable  path  of  sin !  Walk  rather  with  the 
smaller  number  of  the  good,  upon  the  narrow  and  difficult  path  of 
the  commandments  of  God  and  of  the  Church.  Accustom  yourself, 
now  in  your  vouth,  to  observe  the  commandments  of  God  faithfully 
and  conscientiously. 

IX.     THE  WARNING  AGAINST  FALSE  PROPHETS. 

Because  the  many,  walking  upon  the  broad  path  of  sin  and  vice, 
exercise  a  bad  influence  upon  others  by  their  wicked  example,  the 
divine  Saviour  warns  us  especially  of  them,  as  of  false  prophets. 

Explanation. — "Beware  of  false  prophets" — seducers — "who  come  to  you 
in  sheep's  clothing,"  meaning  pretending  to  be  pious  and  virtuous.  "In- 
wardly they  are  ravenous  wolves,"  and  as  wolves  destroy  the  life  of  sheep,  so 
would  these  persons  rob  you  of  the  spiritual  life  of  the  soul,  sanctifying  grace, 
and  therewith  the  adoption  and  friendship  of  God  and  of  heaven.  "  By  their 
fruits  you  shall  know  them,"  namely,  by  their  conversation  and  actions,  by 
their  works.  "  Lord,  Lord  "—that  means  not  all  those  who  speak  of  me  as 
their  Lord  (God),  who  believe  in  me. 

Commentary. — i.  False  Prophets.  By  these  are  understood  (a) 
heretics,  whose  teachings  are  in  opposition  to  the  doctrine  of  the 
Church ;  (b)  seducers,  who  lead  others  to  sin  against  the  command- 
ments. They  are  ravenous  wolves,  which,  as  St.  Paul  declares, 
"  do  not  spare  the  flock."  They  kill  the  souls  and  plunge  them  into 


THE  SERMON  ON  THE  MOUNT.  245 

eternal  perdition.  When  do  we  injure  our  neighbor  in  the  life  of 
his  soul  ?  What  should  particularly  prevent  us  from  giving  scandal  ? 
2.  Faith  Alone  Does  Not  Save  Us.  Although  faith  is  necessary  to 
salvation,  yet  it  is  not  alone  sufficient.  Christ  expresses  this  plainly 
in  the  words,  "  Not  every  one  that  saith  to  me,  Lord,  Lord,  shall  enter 
into  the  kingdom  of  heaven,"  meaning  not  every  one  who  acknowl- 
edges me  as  his  Lord  (God),  and  therefore  believes  in  me,  "  but  he 
that  doth  the  will  of  my  Father,"  meaning  that  in  order  to  be  saved 
we  must  do  God's  will  as  it  is  expressed  in  the  commandments,  we 
must  avoid  evil,  do  good  and  live  according  to  the  faith.  Our  faith 
must  therefore  be  living.  When  is  our  faith  living? 

Moral  Application. — If  you  associate  with  companions  whose  con- 
versation or  actions  are  wicked  and  immodest,  you  had  better  reflect 
that  your  soul,  if  not  yet  dead  to  God,  is  imperiled  and  liable  to  lose 
the  life  of  grace  and  heaven. 

X.    CONCLUDING  EXHORTATION. 

The  glorious  lessons  which  Jesus  gave  in  the  Sermon  on  the 
Mount  He  concluded  with  the  following  exhortation :  "  And  every 
one,"  etc. : 

Explanation. — "And  every  one  therefore  that  heareth  these  my  words,  and 
doth  them,"  lives  accordingly.  "  And  every  one  that  heareth  these  my  words, 
and  doth  them  not,  shall  be  like  a  foolish  man,  who  built  his  house  upon  the 
sand  " — and  the  house  fell,  because  the  flood  of  water  washed  away  the  sand 
upon  which  the  house  was  built.  "  And  great  was  the  fall  thereof  " ;  that  means 
it  fell  with  a  loud  noise,  and  buried  all  inmates  irretrievably  beneath  its  ruins. 
Jesus  was  teaching  them  as  one  having  authority ;  that  is  to  say,  as  one  having 
power  over  the  hearts  of  men. 

Commentary. — Christian  Prudence  and  Wisdom.  The  Saviour 
compared  the  one  who  listens  to  His  words  and  obeys  them  to  "  a 
wise  man,  who  built  his  house  upon  a  rock,"  meaning  he  who  be- 
lieves what  Christ  teaches  and  lives  according  to  this  faith  is  prudent 
and  wise.  The  rain  of  temptations,  the  floods  of  life's  vicissitudes, 
the  storms  of  earthly  sufferings  will  not  shake  him,  for  he  rests  upon 
the  solid  and  immovable  foundation  of  faith.  How  foolish,  on  the 
contrary,  are  those  who,  knowing  and  possessing  the  true  faith,  do 
not  live  in  accordance  with  it!  They  have  built  their  temporal  and 
eternal  happiness  on  sand,  which  has  no  firmness.  They  can  not 
stand  the  immovable  storms  and  trials  of  this  life,  still  less  the  future 
judgment.  In  what  does  prudence  consist? 


246  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

Moral  Application. — You  often  hear  the  words  of  Jesus  in  Sun- 
day school  and  in  sermons.  Do  you  live  in  accordance  with  them? 
Make  the  resolution  to  mind  what  you  hear  in  Sunday  school  and 
sermons,  to  do  good  and  avoid  evil,  and  render  an  account  of  your- 
self every  night  by  examining  your  conscience.  "  Be  ye  doers  of  the 
word,  and  not  hearers  only,  deceiving  your  own  selves  "  (James 
i.  22). 

XXIV. — JESUS  CURES  A  LEPER  AND  THE  CENTURION'S  SERVANT. 

A.  Preparation. — After  Jesus   had   finished   His   sermon,   He   arose,   de- 
scended from  the  mountain,  and  took  the  road  to  Capharnaum.    On  the  way 
He  worked  two  great  miracles,  about  which  we  shall  now  hear. 

B.  Narration. — (a)  The  cleansing  of  the  leper,     (b)  The  healing 
of  the  servant. 

C.  Explanation. —  (a)   "Behold  a  leper  coming  adored  him."     (Concern- 
ing leprosy,  see  O.  T.,  XXX.  and  LXXVIIL,  D  2).   "Lord,  if  thou  wilt,"  etc. 
The  sufferer  possessed  a  strong  faith.    "  See  thou  tell  no  man,"  etc. — be  silent 
about  this  miraculous  cure !      "  But  go,"  to  Jerusalem  (upon  the  mount  of  Olives, 
where  those  cured  were  examined  by  a  priest)  "  and  offer  the  gift  (a  lamb) 
as  a  testimony  to  them"  that  I  (i)  am  not  come  to  abolish  the  law,  (2)  have 
healed  thee  by  a  word  only :    "  I  will,  be  thou  made  clean,"  therefore  I  am 
God.     (b)  The  servant  of  a  centurion,  a  heathen,  was  sick  unto  death.    When 
the  centurion  heard  of  Jesus,  he  sent  to  Him  the  Jewish  elders.    He  sent  them 
because,  being  himself  a  heathen,  he  did  not  venture  to  present  his  request  to 
Jesus  in  person.     When  Jesus  approached  the  house  the  centurion  met  Him, 
saying:     "Lord,  I  am  not  worthy,  that  thou,  the  holy  one  of  Israel,  should 
enter  under  my  roof,  but  say  the  word  and  my  servant  shall  be  healed."    The 
heathen  centurion  was  therefore  so  firmly  convinced  of  the  divinity  of  Jesus 
that  he  did  not  consider  the  presence  of  Jesus  necessary  for  the  healing  of 
the  stricken  servant.    "  For  I  also  am  a  man  having  under  me  soldiers  " ;  that 
is  to  say,  my  subjects  obey  my  word,  although  I  am  only  a  subordinate  official. 
How  much  more,  then,  will  thy  word  be  obeyed  who  art  subject  to  no  one. 
When  Jesus  heard  this  He  marveled,  and  said :     "  I  have  not  found  so  great 
faith,"  as  the  centurion's,  "  even  in  Israel " — among  the  Israelites,  or  Jews. 
"  And  I  say  unto  you  that  many  shall  come  from  the  east  and  the  west,  and 
shall  sit  down  with  Abraham  and  Isaac  and  Jacob  in  the  kingdom  of  heaven  " ; 
that  means,  they  will  attain  heavenly  bliss,  here  compared  to  a  great  banquet. 
"  But  the  children  of  the  kingdom,"  namely,  the  Jews,  "  shall  be  cast  out  into 
exterior  darkness,"  that  of  hell,  on  account  of  their  unbelief.   "  There  shall  be 
weeping  and  gnashing  of  teeth,"  because  of  the  terrible  pains  and  torments, 
and  because  of  their  fury  at  being  damned. 

D.  Commentary. — i.  Jesus  True  God.    By  the  two  great  mira- 


JESUS  CURES  A  LEPER.  247 

cles  which  this  story  relates  Jesus  proves  most  positively  that  He 
is  true  God.  He  cleansed  the  leper  by  the  words :  4<  I  will,  be  thou 
made  clean."  He  did  not  work  this  miracle  in  the  name  of  God,  but 
by  His  own  power,  by  His  infinite  omnipotence.  In  the  same  way, 
by  power  of  His  will,  He  healed  the  sick  servant  of  the  centurion. 
Thus  Jesus  testified,  by  this  truly  divine  act,  to  His  divinity. 
Whence  do  we  therefore  know  that  Jesus  Christ,  the  Son  of  God,  is 
truly  God?  Not  only  did  Jesus  prove  His  divinity  by  these  two 
great  miracles,  but  by  a  prophecy  as  well.  He  commended  the 
heathen  centurion  because  of  his  great  faith,  and  prophesied  that 
many  would  come  from  the  east,  etc.,  and  sit  down  with  Abraham, 
etc.,  while  the  children  of  the  kingdom  would  be  cast  off;  meaning 
the  Jews,  to  whom  the  Redeemer  came,  would  be  lost  because  of 
their  stubborn  unbelief,  while  the  Gentiles  in  all  parts  of  the  world 
would  gladly  and  believingly  accept  the  Gospel,  and  be  forever 
blessed.  This  prophecy  has  actually  been  fulfilled;  the  Jews  have 
largely  remained  unbelievers,  and  have  thereby  excluded  themselves 
from  the  kingdom  of  heaven,  while  millions  of  the  heathen  have 
been  converted  to  the  true  faith  and  become  Christians.  2.  The 
Heathen  Centurion's  Virtues.  The  centurion  was  a  virtuous  man, 
who  would  put  to  shame  many  a  Christian,  (a)  He  possessed  a 
sincere  charity.  His  servant,  a  lowly  slave,  was  sick  unto  death. 
Because  he  loved  him,  he  desired  to  see  him  restored  to  health,  and 
for  this  reason  he  ventured  to  petition  Jesus  to  heal  him.  When  is 
our  charity  sincere?  (b)  Because  he  was  fond  of  his  servant  he  had 
heartfelt  sympathy  with  him  in  his  pains  and  sufferings.  The 
Saviour  declares  as  blessed  all  those  who  have  compassion  and 
mercy  upon  their  fellow  men  in  their  corporal  am}  spiritual  needs. 
What  is  the  fifth  of  the  eight  beatitudes?  (c)  The  centurion  pos- 
sessed a  firm  faith  in  the  divinity  of  Jesus.  He  had  heard  of  Jesus' 
numerous  miracles,  and  he  believed  in  Him  as  the  Messias.  There- 
fore he  sent  to  ask  Jesus  to  cure  his  servant.  He  proved  his  faith 
still  more  by  declaring  before  all  the  people  that  Jesus  could  heal 
the  sick  man  merely  by  His  almighty  will,  without  even  entering 
his  house.  When  do  we  believe  in  the  Christian  sense  ?  When  is  our 
faith  firm?  (d)  The  centurion  possessed  profound  humility.  Al- 
though the  elders  had  assured  the  Lord  that  "  the  centurion  was  de- 
serving of  having  his  petition  granted,"  yet  he  did  not  consider  him- 
self worthy  that  the  Lord  should  enter  his  house.  "  Lord,  I  am  not," 
etc.  3.  Heaven  and  Hell.  "  Many  shall  come,"  etc.  Abraham, 


248  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

Isaac  and  Jacob  had  long  been  dead  when  Jesus  spoke  those  words. 
If  many  were  to  sit  at  the  table  with  them,  then  they  must  continue 
to  live  after  death.  There  is  therefore  a  continuance  of  life  after 
death.  Those  who  have  believed  upon  earth  and  have  lived  good 
lives  will  sit  at  the  table  with  Abraham  in  the  kingdom  of  heaven ; 
that  means  they  will  taste  the  celestial  joys  of  everlasting  salvation ; 
the  others  who  were  unbelievers  upon  earth,  or  who  did  evil,  will  be 
cast  into  exterior  darkness — that  is  to  say,  they  will  be  thrown 
into  hell,  where  they  will  howl  with  pain  and  frenzy  and  gnash  their 
teeth.  What  is  heaven?1  What  is  hell?2 

E.  Moral  Application. — Practise  diligently  the  virtue  of  humility. 
Consider  yourselves,  on  account  of  your  sins,  little  before  God  and 
men,  unworthy  to  receive  God's  blessings.  Particularly  when  going 
to  the  Lord's  banquet  say  frequently :  "  Lord,  I  am  not  worthy  that 
thou  shouldst  enter  into  my  heart." 

XXV. — RAISING  OF  THE  YOUNG  MAN  OF  NAIM. 

A.  Preparation. — The  approach  of  the  festival  of  the  Pasch,  the  second 
during  the  Lord's  public  life,  caused  Him  to  leave  Capharnaum,  and  to 
journey  to  Jerusalem.  On  the  way  thither,  as  He  passed  the  little  town  of 
Nairn,  to  the  south  of  Jerusalem,  a  corpse,  wrapped  in  a  shroud,  was  carried 
on  a  bier  out  of  the  city  to  be  buried.  Then  Jesus  worked  another  great 
miracle,  of  which  we  shall  hear  now. 

B.  Narration. — (a)  The  funeral  procession,  (b)  The  raising  of 
the  dead. 

C  Explanation. — (a)  "Behold  a  dead  man  was  carried  out."  The  body 
was  not  lying  in  a  casket,  but  was  enveloped  in  a  winding  sheet  or  shroud. 
"  The  only  son  of  his  mother,  and  she  was  a  widow,"  who  wept  in  her  un- 
speakable sorrow  as  her  only  child  was  being  borne  to  the  grave,  he  who 
would  have  been  her  support  in  her  old  age.  (b)  "Jesus  touched  the  bier," 
in  order  that  the  bearers  should  halt.  "I  say  to  thee,  arise":  I  command 
thee.  "  And  he  that  was  dead  sat  up,  and  began  to  speak  " ;  he  had  really  re- 
turned to  life.  And  He  delivered  him  to  his  mother.  What  happiness,  what 
joy,  must  that  mother  have  experienced!  How  she  must  have  embraced  her 
son,  and  returned  thanks  to  Jesus!  "And  fear  came  on  them  all,"  respect 
for  Jesus  who  had  worked  so  great  a  miracle.  They  glorified  God,  saying: 
"A  prophet  is  risen  up  among  us,  and  God  hath  visited  His  people"  with 
great  graces. 

D.  Commentary. — I.  Jesus'  Divinity.  This  was  proved  again, 
in  a  similar  manner  as  in  the  foregoing  story.  Compare  the  words 

(i}  420.        (2)  413. 


THE  PENITENT  MAGDALEN.  249 

of  Jesus,  "  I  will,  be  thou  made  clean,"  and  "  I  say  to  thee,  arise." 
2.  Works  of  Mercy.  Jesus  had  heartfelt  sympathy  for  the  weeping 
and  sorrowing  mother.  Hence  He  approached  and  sought  to  com- 
fort her.  To  comfort  the  sorrowful  is  a  spiritual  work  of  mercy. 
Name  the  spiritual  works  of  mercy.1  The  people,  as  a  last  token  of 
respect  for  the  dead,  accompanied  his  remains  to  the  grave.  To 
bury  the  dead  is  a  corporal  work  of  mercy.  What  are  the  corporal 
works  of  mercy?* 

E.  Moral  Application. — The  great  blessing  which  Jesus  bestowed 
upon  the  youth  He  grants  also  you,  in  a  certain  sense,  every  morning 
by  raising  you  from  sleep  to  fresh  and  invigorated  life.  Never  for- 
get to  return  in  your  morning  prayers  heartfelt  thanks  to  Him  for 
this. 

XXVI.— THE  PENITENT  MAGDALEN. 

A.  Preparation.— The  fame  of  the  great  miracle  worker,  Jesus  of  Naza- 
reth, had  reached  the  ears  of  a  Pharisee  named  Simon.     Out  of  curiosity  he 
invited  Jesus  to  a  repast  at  his  house.    We  shall  hear  what  took  place  there 
in  the  following  story. 

B.  Narration. — (a)  The  weeping  Magdalen,    (b)  Simon's  pride. 
The  unequal  debt,     (c)  Praising  of  Magdalen  and  forgiveness  of 
her  sins. 

C.  Explanation.— (a)  "  Simon;  "  he  dwelt  at  Magdala,  on  the  lake  Genes- 
areth.  As  they  sat  at  table  there  entered  a  woman  named  Mary  of  Magdala. 
She  was  of  ill  repute,  on  account  of  her  sinful  life.  She  brought  an  alabaster 
box  of  precious  ointment,  that  is,  of  sweet  smelling  balsam,  and  as  this  oint- 
ment was  expensive  we  are  led  to  the  conclusion  that  Mary  was  possessed  of 
wealth.  She  began  to  weep  over  her  sins,  (b)  Simon  said  to  himself — thought 
to  himself,  "  If  this  man  were  a  prophet  he  would  know  who  and  what  kind 
of  woman  it  is  that  toucheth  him;"  namely,  that  this  woman  was  a  public 
sinner,  and  that  he  then  would  not  permit  a  person  of  such  evil  repute  to  ap- 
proach him.  "Jesus  spoke  to  him,"  giving  him  to  understand  thereby  that 
He  knew  his  thoughts.  The  two  debtors;  one  owed  five  hundred  pence,  the 
other  fifty.  By  the  first  debtor  Jesus  referred  to  Magdalen,  by  the  second  to 
Simon.  The  creditor  (meaning  he  to  whom  the  money  is  owing)  is  Jesus 
(God)  Himself,  (r)  "Then  he  turned  to  the  woman,"  in  order  to  make  the 
comparison  between  Magdalen  and  Simon.  "Thou  gavest  me  no  water  for 
my  feet,  she  hath  washed  them  with  her  tears."  Jesus  wished  to  say:  Through 
this  rude  neglect,  you  prove  your  want  of  love ;  she,  however,  by  all  that  she 
has  done  for  me,  has  attested  her  great  love  for  me.  Many  sins  are  forgiven 
her  because  she  hath  loved  much  " ;  that  means,  on  account  of  her  great  love 

(l)   822.  (2)   223. 


250  TEACHER'S  HANDBOOK  TO  &1BLE  HISTORY. 

for  me.  "But  to  whom  less  is  forgiven  he  loveth  less."  The  reason,  then, 
for  the  lesser  forgiveness  of  sin  is  the  lesser  love.  "Thy  faith,"  in  me,  the 
Redeemer,  "  hath  helped  to  the  forgiveness  of  thy  sins."  "  Go  in  peace  " ;  that 
is  to  say,  in  peace  of  heart,  which  now,  after  the  pardon  of  sins,  has  taken 
abode  within  thee. 

D.  Commentary. — i.  Jesus  of  Nazareth  True  God.    Jesus  knew 
the  thoughts  which  arose  in  Simon  when  Magdalen  wept  at  the 
Lord's  feet.     He  revealed  thereby  a  divine  attribute,  omniscience, 
and  therefore  His  divinity.    What  do  you  mean  by  saying  "  God  is 
omniscient  "  ?    2.  Magdalen  a  Figure,  or  Type,  of  Genuine  Penance. 
Magdalen,  young,  beautiful  and  rich,  led  a  scandalous  life.     Then 
she  heard  of  the  great  miracle  worker  Jesus.    More  from  motives  of 
curiosity  than  from  a  desire  for  salvation  she  mingled  with  the 
crowds  that  accompanied  Jesus.    She  heard  His  divine  teaching,  she 
saw  the  great  miracles.     A  ray  of  divine  grace  reached  her  heart. 
She  believed  Jesus  to  be  the  Messias.    She  thought  over  her  past  life 
and  perceived  what  a  rude  contrast  it  presented  to  the  teachings  and 
demands  of  Jesus.    The  miraculous  healing  of  the  paralytic  and  the 
pardoning  of  his  sins,  of  which  she  had  been  a  witness,  caused  her, 
too,  to  hope  for  forgiveness  of  her  sins.    She  felt  herself  more  and 
more  attracted  to  Jesus.     In  proportion  as  her  detestation  of  the  sins, 
to  which  she  had  previously  been  addicted,  increased,  grew  her  de- 
sire to  be  delivered  from  the  spiritual  misery.    She  hastened  forth- 
with to  Jesus,  in  order  to  make  to  Him  a  contrite  confession  of  her 
sins.     Uninvited,  unannounced,  she  entered  the  Pharisee's  house. 
Fearlessly,  free  from  false  shame,  she  knelt  humbly  at  the  Lord's 
feet,  and  bedewed  them,  in  silent  grief,  with  burning  tears  of  sorrow. 
They  were  her  confession  of  sins,  simple  and  sincere  enough,  while 
by  her  profound  abasement  and  her  deed  of  love  she  rendered  the 
satisfaction  due  for  her  sins  to  the  grievously  offended  God.    Her 
conversion  was  a  sincere  one.     She  renounced  sin  at  once  and  for- 
ever.   We  find  her  frequently  thereafter  in  the  Saviour's  company. 
She  remained  faithful  to  Him  to  the  end  of  her  life,  which  took  place 
in  strict  seclusion  from  the  world  and  under  severe  penitential  prac- 
tices.   Whence  does  the  justification  of  the  sinner  have  its  origin? 
What  must  the  sinner  do,  on  his  part,  in  order  to  attain  justification? 

E.  Moral  Application. — Learn  of  Magdalen  to  detest  sin  and  to 
flee  the  occasions ;  learn,  too,  of  her  to  repent  of  the  sad  errors  of 
your  life  and  to  do  penance  for  them. 


JESUS  CURES  A  MAN  SICK  FOR  THIRTY-EIGHT  YEARS.    251 

REVIEW    OF    THE    PUBLIC    LIFE   AND    ACTIVITY    OF 

JESUS,  FROM  THE  FIRST  TO  THE  SECOND 

EASTER  FESTIVAL. 

i.  Brief  account  of  this  period.  Jesus  at  the  Easter  festival  in 
Jerusalem.  Driving  the  sellers  from  the  Temple.  In  Judea  (Nico- 
demus)  ;  in  Samaria  (Sichar)  ;  in  Nazareth;  in  Capharnaum,  in 
Galilee ;  at  the  lake  Genesareth ;  on  a  mountain  near  Capharnaum ; 
in  Capharnaum,  at  Nairn  and  in  Magdala  (XXVI.).  2.  Testi- 
mony (proofs)  for  the  divinity  of  Jesus  (cf.  XV.  to 
XXVI.).  3-  On  what  occasion  were  mentioned  and  where  are 
situated:  (a)  Jerusalem?  (XV.)  (b)  Samaria,  Sichar,  Garizim? 
(XVII.)  (c)  Nazareth?  (XVIII.)  (d)  Capharnaum,  the  province 
of  Galilee?  (XIX.)  (e)  The  lake  Genesareth?  (XX.)  (f)  Nairn? 
(XXV.)  (g)  Magdala?  (XXVI.). 

FROM  THE  SECOND  TO  THE  THIRD  EASTER  FESTIVAL. 

XXVII. — JESUS  CURES  A  MAN  WHO  HAD  BEEN  SICK  FOR  THIRTY- 
EIGHT  YEARS. 

A.  Preparation. — The  second  Easter  festival  during  the  public  life  of  the 
Lord  had  arrived,  hence  we  find  Jesus  again  at  Jerusalem,  where  He  per- 
formed a  new  and  astonishing  miracle. 

B.  Narration. — (a)  The  pond  Bethsaida.     (b)  Cure  of  the  sick 
man.     (c)  The  reproach  for  profaning  the  Sabbath,     (d)  Justifica- 
tion of  the  Lord. 

C.  Explanation. —  (a)  A  festival  day  of  the  Jews,  the  feast  of  Easter,  or 
Pasch.    "  There  " — in  the  neighborhood  of  the  Temple.    "  Bethsaida,"  a  He- 
brew word  meaning  fish-pond.     Here  the  sheep  were  washed  before  being 
sacrificed  in  the  Temple.    "  Bethesda,"  a  Greek  word,  meaning  place  of  grace. 
It  had  five  porches  for  the  sick,  to  protect  them  from  inclemency  of  the 
weather,    (fc)  "Lord,  I  have  no  one";  that  is  to  say,  I  desire  to  be  healed,  for 
this  reason  I  am  here,  but  I  have  no  one  to  carry  me  down  to  the  pond,  as  I  am 
lame,  and  almost  unable  to  move.     The  sick  man  therefore  did  not  suspect 
what  Jesus  intended  to  do.    "Bed,"  a  litter,     (c)  "The  Jews,"  that  is  to  say 
the  scribes  and  Pharisees,  said  to  him,  "  it  is  not  lawful  for  thee  to  take  up  thy 
bed  " ;  in  their  narrow-mindedness  they  considered  it  a  desecration  of  the  Sab- 
bath.    "  He  said  to  me,  Take  up  thy  bed  and  walk,"  meaning  He  gave  me 
permission  to  do  so.     "  Jesus  went  aside  from  the  multitude,"  because  He 
wished  to  avoid  notice.    In  the  Temple,  where  the  man  who  had  been  healed 
betook  himself,  to  return  thanks  to  God.    Jesus  said  to  him :    "  Sin  no  more 
lest  some  worse  thing  happen  to  thee."    His  malady,  therefore,  was  a  conse- 


25 2  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

quence  and  punishment  for  his  sins.  "  The  man  went  his  way  and  told  the 
Jews  that  it  was  Jesus,"  etc.,  so  as  to  testify  for  Him,  in  his  joyful  gratitude, 
(rf)  "But  Jesus  answered  them":  in  order  to  justify  Himself  against  the 
reproach  of  breaking  the  Sabbath,  which  had  been  preferred  against  Him  for 
healing  the  sick  on  that  day.  "  My  Father  worked  until  now,"  meaning  as 
my  Father,  since  the  seventh  day  of  creation,  the  beginning  of  the  eternal  Sab- 
bath, hath  not  been  inactive,  but  hath  worked  in  preserving  and  governing  the 
world,  "so  do  I  work,  the  Sabbath  notwithstanding."  Hereupon  the  Jews 
sought  more  to  kill  Him.  In  their  blindness  they  regarded  Him  as  a  blas- 
phemer. "The  Father  hath  committed  all  judgment  to  the  Son";  that  means 
the  private  as  well  as  the  general  or  universal  judgment  of  the  world.  "They 
that  hear  shall  live  " ;  that  is  to  say,  the  spiritually  dead,  if  they  listen  to  the 
teaching  of  the  Son  of  God  and  accept  it,  will  possess  the  life  of  the  soul  and 
life  everlasting.  "All  that  are  in  the  grave  shall  hear  the  voice  of  the  Son  of 
God,"  at  the  last  day.  "  They  shall  come  forth  unto  the  resurrection  of  life," 
to  heaven.  "  But  they  that  have  done  evil,  unto  the  resurrection  of  judgment," 
to  their  damnation. 

D.  Commentary. — i.  Jesus  True  God  and  Son  of  God.  Of  His 
own  power  and  might  Jesus  healed  the  man  who  had  been  afflicted 
for  thirty-eight  years  by  His  mere  word :  "Arise,"  etc.  He  thereby 
again  revealed  a  divine  attribute,  omnipotence;  His  divinity,  there- 
fore. Furthermore,  Jesus  declares  His  divinity  in  this  story  clearly 
and  distinctly  by  (a)  calling  God  His  Father;  (b)  attributing  to 
Himself  the  same  power  as  the  Father  is  possessed  of.  (''What 
things  soever  the  Father  doth,"  etc. ;  "As  the  Father  raiseth  up  the 
dead/'  etc.)  ;  (c)  claiming  for  Himself  the  same  honor  as  is  due  the 
Father  ("  That  all  men  may  honor  the  Son,"  etc.).  What  is  Christ's 
testimony?  2.  The  Seventh  Article  of  the  Creed.  Jesus  reveals  to 
us  in  this  story  that  He  will  be  the  judge  of  all  mankind,  in  the 
private  judgment  immediately  after  death  as  well  as  in  the  general 
judgment.  In  which  of  the  articles  of  faith  do  we  profess  this  to  be 
our  belief?  What  is  the  seventh  article  of  the  creed ?  3.  The  Elev- 
enth Article  of  the  Creed.  The  Lord's  words,  "  For  the  hour  cometh 
wherein  all  that  are  in  the  graves,"  etc.,  proves  clearly  that  one  day 
there  will  be  a  resurrection  of  the  dead,  which  we  profess  in  the 
eleventh  article.  How  long  does  the  body  remain  in  the  earth? 
4.  The  Sabbath.  The  sanctifying  of  the  Sunday  is  no  less  strictly 
commanded  in  the  New  Law  as  that  of  the  Sabbath  was  in  the  Old 
Law.  We  are  not  allowed  to  do  servile  work  on  Sundays.  What 
are  servile  works?1  But  as  the  Saviour,  in  this  story,  allowed  the 
man,  who  was  healed,  to  carry  his  bed  on  the  Sabbath,  so,  too,  are 
we  permitted,  under  special  circumstances,  to  do  work  on  Sundays. 

0)  359- 


THE  SIN  AGAINST  THE  HOLY  GHOST.  253 

What  are  these  special  circumstances?  5.  Relapse  into  Sin.  The 
Saviour  warned  the  man  whom  He  had  healed  to  sin  no  more. 
The  relapse  into  sin  is  worse  than  the  first  fall;  not  infrequently 
it  results  in  hardness  of  heart  and  impenitence.  It  is  far  more  diffi- 
cult, after  a  relapse,  to  obtain  the  forgiveness  of  sin,  than  it  is  after 
the  first  fall.  Of  this  those  persons  should  take  notice  who  do  not  use 
efforts  to  avoid  grievous  sin  and  the  near  occasions. 

E.  Moral  Application. — Be  careful  not  to  relapse  into  sin !  By 
repeatedly  relapsing  into  favorite  sins  you  will  become  accustomed 
to  them  and  you  will  lose  the  detestation,  without  which  you  can  not 
arouse  a  valid  contrition.  After  a  relapse,  God  requires  more  con- 
trition from  you,  in  order  to  forgive  you,  than  after  the  first  fall. 


XXVIII. — THE  SIN  AGAINST  THE  HOLY  GHOST.    COMMENDATION 
OF  MARY.    THE  SIGN  OF  JONAS. 

A.  Preparation. — After  the  Easter  festival  Jesus  left  Jerusalem  and  re- 
turned to  Galilee,  where  He  taught  again  and  worked  miracles.     We  shall 
hear  about  this  now. 

B.  Narration. — (a)  The  healing  of  the  man  possessed  by  the 
devil,     (b)  The  sin  against  the  Holy  Ghost,     (c)  Mary  is  declared 
blessed,    (d)  The  sign  of  Jonas. 

C.  Explanation. — (a)  Jesus  cast  out  a  devil  and  the  same  was  blind  and 
dumb,  meaning  the  evil  spirit  had  made  the  man  (he  possessed)  blind  and 
dumb.     "  Son  of  David,"  meaning  the  Messias,  who  was  a  descendant  of 
David.     The  multitude  supposed  this  because  they  had  just  seen  the  great 
miracle.     "  He  casteth  out  devils  by  Beelzebub  " ;  that  means  the  Pharisees 
supposed  Jesus  had  power  from  the  chief  devil  to  drive  out  devils,    (b}  "But 
He,  seeing  their  thoughts,"  knowing  them,  said :  "  Doubtless  the  kingdom  of 
God  is  come  upon  you,"  meaning  the  kingdom  of  the  Messias;  consequently, 
I  am  the  Messias.    "  He  who  is  not  with  me  is  against  me."    The  Pharisees 
were  guilty  of  this  sin,  because  they  maliciously  attributed  to  the  power  of 
Satan  the  driving  out  of  the  devil  by  the  Holy  Spirit.    "  Generation  of  vipers," 
brood  of  snakes;  the  Pharisees  were  so  called  on  account  of  their  malice. 
"  How  can  you  speak  good  things,  whereas  you  are  evil,"  meaning  they  could 
only  speak  evil  because  they  were  themselves  wicked.     "Out  of  the  fulness 
of  the  heart " ;  this  means  that  the  lips  speak  evil  if  the  heart  is  full  of  wicked- 
ness, and  they  speak  good  if  the  heart  is  filled  with  goodness.    A  good  man, 
out  of  a  good  treasure,  bringeth  forth  good  things,  meaning  out  of  a  good 
heart  in  which  he  preserves  good  as  if  it  were  a  treasure.    "  Man  shall  render 
an  account  for  every  idle  word  " ;  that  means  every  sinful  word.      (r)  "A  woman 


254  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

from  the  crowd  lifted  up  her  voice,"  fired  with  enthusiasm  for  the  Lord,  and 
said :  "  Blessed  is  the  woman  that  bore  thee,"  meaning  thy  mother  is  blessed. 
Jesus  answered :  "  Yea,  rather,  blessed  are  they  who  hear  the  word  of  God 
and  keep  it."  This  means  my  mother  is  not  to  be  called  blessed  because  she 
is  my  mother,  but  much  more  because  she  has  heard  the  word  of  God,  believed 
and  obeyed  it.  (d)  The  Pharisees  ask  for  a  sign,  that  is  to  say  a  miracle, 
whereby  they  might  know  whether  Jesus  was  really  He  whom  He  represented 
Himself  to  be,  namely,  the  Messias.  "  The  adulterous  generation " — Jesus 
meant  thereby  the  Jews,  whose  representatives  had  just  spoken  to  Him,  and 
whom  He  so  designated  because  they  had  frequently  broken  the  covenant  made 
with  God.  "A  sign  shall  not  be  given  them,  but  the  sign  of  Jonas  " ;  Jesus 
therefore  would  not  work  for  them  an  extraordinary  miracle,  that  they  might 
believe  Him  to  be  the  Messias,  because,  as  God,  He  foresaw  that  even  then 
they  would  not  believe.  "Three  days  and  three  nights."  According  to 
Jewish  custom  the  first  and  last  were  counted  full  days.  "  In  the  bowels  of 
the  earth  " — in  the  grave.  "  Behold  more  than  Jonas  here,"  meaning  I  am 
a  greater  prophet  than  Jonas.  The  queen  of  the  south — of  Sheba.  "  Behold 
more  than  Solomon  here,"  meaning  I  am  wiser  than  Solomon,  because  I  am 
the  eternal  wisdom.  Jesus  wished  to  say  by  this:  The  Ninivites  believed 
Jonas,  and  were  converted;  the  queen  of  Sheba  believed  in  Solomon's  wisdom, 
and  you  will  not  believe  me,  although  I  am  more  than  Jonas,  more  than 
Solomon,  and  I  work  many  miracles  before  you. 

D.  Commentary. — i.  Calumny.  Through  the  Pharisees  ascrib- 
ing the  miracles  of  the  Lord  to  Satan's  influence  they  gave  Him  a 
bad  reputation,  as  if  He  were  allied  with  the  devil,  and  therefore  a 
great  sinner.  This  was  a  great  calumny.  How  do  we  sin  by  cal- 
umny? 2.  The  Sin  against  the  Holy  Ghost.  Although  the  Phari- 
sees could  not  deny  Jesus'  miracles,  especially  the  miracle  of  driving 
out  the  devil,  just  worked  before  their  eyes,  still  they  would  not  be- 
lieve in  the  divine  power  of  Jesus.  From  envy  toward  the  Lord, 
whose  reputation  was  ever  becoming  greater  among  the  people,  as 
well  as  from  motives  of  hatred  toward  Him  who  so  often  unveiled 
their  hypocrisy  and  villainy  before  every  one,  they  preferred  to 
ascribe  these  miracles  to  the  devil's  agency,  rather  than  to  the  power 
and  might  of  God.  Thereby  they  sinned  against  the  Holy  Ghost, 
who  through  these  miracles,  as  well  as  by  His  illuminating  grace, 
strove  to  convince  them  of  the  Lord's  divinity,  as  well  as  of  the 
truth  of  His  doctrine.  The  Pharisees  therefore  resisted  the  recog- 
nized (Christian)  truth,  became  more  and  more  blinded  and  hard- 
ened against  the  salutary  exhortations  of  Jesus,  and  remained 
impenitent  unto  the  end.  Which  are  the  six  sins  against  the  Holy 
Ghost  ?*  The  Lord  says  of  these  sins,  that  "  they  shall  neither  be 
forgiven  in  this  life  nor  in  the  life  to  come  " ;  namely,  the  one  who 

(i)  See  page  66. 


SERMON  ON  THE  LAKE.    PARABLES  OF  HEAVEN.         255 

commits  these  sins  against  the  Holy  Ghost  renders  perpetual  resist- 
ance to  His  graces ;  and,  as  without  grace  no  one  can  repent  of  his 
sins  and  obtain  forgiveness,  the  consequence  is  that  such  sinners 
can  not  find  pardon  here  nor  in  the  next  world.  Can  we,  too,  resist 
grace?1  With  what  does  the  justification  of  the  sinner  begin?  Of 
course,  if  a  man  ceases  to  sin  against  the  Holy  Ghost  and  ceases  to 
resist  His  graces,  it  is  understood  that  his  sins  can  be  forgiven,  aud 
that  he  can  become  reconciled  to  God.  Can  all  our  sins  be  remitted  ? 
3.  Purgatory.  If  the  divine  Saviour  says  that  there  are  sins  which 
are  forgiven  neither  here  nor  in  the  next  world,  it  follows  that 
there  must  be  a  place  in  the  hereafter  where  sins  can  be  expiated. 
This  can  neither  be  in  heaven,  because  there  "  nothing  defiled  " 
enters,  nor  in  hell,  for  no  one  can  return  from  there.  Consequently, 
there  must  be  a  third  place  where  this  is  possible,  and  this  place  we 
call  Purgatory.  Which  souls  go  to  Purgatory?1  4.  The  Resurrec- 
tion. The  Jews  demanded  a  sign  from  the  Lord,  that  means  an 
extraordinary  miracle,  so  that  they  might  be  convinced  of  His 
divinity.  But  as  the  Lord  foresaw  that  even  then  they  would  not 
believe  in  Him,  He  did  not  comply  with  their  demand,  but  contented 
Himself  with  giving  them  a  prophecy.  "As  Jonas  was  for  three 
days  and  nights  in  the  belly  of  a  whale,  so  also  will  the  Son  of  man 
(the  Messias)  rest  for  three  days  and  three  nights  in  the  bowels  of 
the  earth  (the  grave)." 

E.  Moral  Application. — Be  on  your  guard  not  to  resist  the  grace 
of  the  Holy  Spirit  by  continuing  in  sin,  as  you  may  otherwise  be- 
come a  sinner  against  the  Holy  Ghost.  A  frequent  sin  against  the 
Holy  Ghost  is  committed  by  thinking,  I  can  commit  this  sin  without 
fear  of  punishment,  because  I  am  going  to  confess  it  and  thus  gain 
forgiveness. 

XXIX. — THE  SERMON  ON  THE  LAKE.     PARABLES  OF  THE 
KINGDOM  OF  HEAVEN. 

A.  Preparation. — In  the  evening  of  the  same  day  on  which  the  Lord  had 
delivered  the  possessed  man  from  a  devil  He  repaired  to  the  lake  Genesareth, 
and  from  a  ship  spoke  the  following  beautiful  parables  to  the  multitudes: 

I.      THE   PARABLE  OF  THE   SOWER. 

B.  Narration. — The  Saviour  presents  here  an  event  from  nature 
in  order  to  make  clear  to  them  a  religious  moral  truth.     By  parables 

(l)    112.  (2)   414. 


256  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

we  understand  a  relation  of  possible  occurrences  from  nature  or 
the  human  life  by  which  a  religious  or  moral  truth  is  presented  and 
made  clear  to  us.  The  Saviour  frequently  made  use  of  parables 
in  order  to  make  it  easier  for  the  people  to  understand  His  doctrine. 
It  was  also  the  custom  of  the  teachers  of  the  East  to  talk  in  parables. 

C.  Explanation. — "  But  others,"  some  of  the  seeds.  "  Those  who  hear," 
who  pay  attention  well.  "  That  which  fell  upon  stony  ground,"  meaning  those 
in  whose  hearts  the  word  of  God  falls  as  if  upon  stony  ground  (upon  rock). 
"  It  withered  away  because  it  had  no  roots,"  meaning  that  the  word  of  God 
does  not  take  root  in  them,  and  "  in  time  of  temptation  they  fall  away," 
namely,  from  the  observing  of  the  commandments  and  from  the  faith.  The 
occasion  for  this  and  the  foregoing  story  was  the  hardness  of  heart  and  the 
resistance  of  the  Pharisees,  already  spoken  of,  to  accept  the  doctrine  of  Jesus, 
and  to  become  thereby  members  of  the  kingdom  of  God  (heaven),  which 
Jesus  preached. 


D.  Commentary. — The  Saviour  Himself  has  given  us  the  mean- 
ing of  this  parable.  Its  fundamental  thought  is  as  follows:  The 
effect  of  the  divine  word  in  men's  hearts  depends  upon  their  dis- 
position to  accept  (hear)  the  word  of  God.  Often  the  word  of  God 
produces  no  fruit  in  men's  hearts ;  that  is  to  say,  many  persons  hear 
the  word  of  God  (the  sermon)  without  amending  their  indifferent 
or  sinful  lives.'  We  may  distinguish  three  classes  in  particular:  (a) 
The  superficial,  worldly  persons.  They  hear  the  word  of  God,  it 
is  true,  but  they  do  not  comprehend  the  glorious  teachings  of  the 
Gospel.  As  the  seed  by  the  roadside,  so  this  precious  grain  of 
God's  word  lies  on  the  surface,  as  it  were,  of  their  hard,  unsusceptible 
hearts;  for,  as  the  word  of  God  makes  no  impression  upon  them, 
they  refuse  to  let  this  priceless  seed  sink  into  their  hearts.  It  is 
"trodden  upon,"  crushed  by  their  worldliness;  the  distractions  of 
the  world  soon  efface  even  the  remembrance  of  it,  and  their  evil 
spirit  soon  crushes  it  out  of  their  hearts,  either  by  inciting  them  to 
weariness  for  the  word  of  God,  or  by.  representing  the  observance  of 
the  same  as  entirely  too  difficult,  (b)  The  inconstant  persons. 
They  hear  the  word  of  God  joyfully;  that  is  to  say,  they  accept  it 
willingly  into  their  hearts,  they  have  a  good  will,  make  good  resolu- 
tions to  observe  the  commandments,  to  avoid  in  the  future  those 
sins  which  have  just  been  denounced  in  the  sermon.  But,  as  the 
seed  that  falls  upon  the  stony  ground  can  not  bear  fruit,  and  soon 


SERMON  ON  THE  LAKE.    PARABLES  OF  HEAVEN.         257 

withereth,  so  likewise  these  persons  fail  in  carrying  out  their  good 
resolutions.  If  the  observance  of  God's  word  becomes  in  the  least 
difficult,  or  if  temptations  beset  them,  they  fall  away,  they  deviate 
from  the  good  Christian  life,  and  relapse  into  their  former  evil 
ways  of  living.  They  lack,  accordingly,  firmness  of  faith  and 
steadfastness.  When  is  our  faith  firm?  When  is  it  steadfast? 
(c)  Sensual  persons.  They  hear  the  word  of  God,  but  their  hearts 
resemble  a  field  that  is  untidy — full  of  weeds,  thorns  and  thistles. 
Such  persons  may  possess  the  faith,  but  they  do  not  live  ac- 
cording to  it.  The  cares,  riches,  pleasures  and  enjoyments  of  this 
life  and  the  impure  desires  choke  the  seed  of  the  word  of  God ; 
they  do  not  allow  a  pious,  virtuous  life  to  thrive  in  them.  Their 
faith  is  not  a  living  one.  When  is  our  faith  a  living  one? 

E.  Further   Development.  * — Three  dangerous  enemies  menace 
the  seed  of  the  divine  word:  Concupiscence,  the  world,  with  its  at- 
tractions, charms,  distractions  and  pleasures,  and  the  devil.    These 
strive  zealously  to  render  the  word  of  God  in  men's  hearts  un- 
fruitful.    2.  The  conditions  for  the  fruitfulness  of  God's  word  in 
the  hearts  of  men  are  as  follows:  We  must  (a)  hear  the  word  of 
God,  that  is  to  say,  listen  to  it  with  rapt  attention;  (b)  preserve 
it  in  a  good  heart,  meaning,  ponder  over  the  good  lessons  and  ad- 
monitions of  the  sermon,  either  in  church  or  at  home,  and  apply 
them  to  our  lives ;  (c)  bear  fruit  in  patience,  meaning,  mind  in  future 
that  what  we  have  heard,  live  according  to  it,  and  if,  in  our  striving 
after  virtue,  difficulties  and  temptations  arise  in  our  path,  we  must 
not  lose  patience. 

F.  Moral  Application. — How  have  you  assisted  at  sermons  so 
far?     If  you  would  take  to  heart  one  good  lesson  only  in  every 
sermon,  and  arrange  your  life  in  accordance  with  it,  you  would 
soon  make  great  progress  in  virtue  and  perfection. 

II.      THE  PARABLE  OF  THE  SEED  AND  THE  COCKLE. 

C.  Explanation. — "The  kingdom   of  heaven."      By    this    is    meant    the 
kingdom  of  God  upon  earth,  the  Church,  whose  members  are  educated  for 
heaven.    The  seeds  are  alike,  resemble  one  another.    The  Son  of  Man — Jesus 
Christ.    Children  of  the  kingdom:  the  children  of  God,  good  men.    Children 
of  the  wicked,  or  of  sin:  wicked  men.    They  shall  be  cast  into  the  furnace — 
into  hell. 

D.  Commentary. — The  chief  thought  of  this  parable  is  the  fol- 

*  For  the  higher  classes. 


258  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

lowing:  In  the  Church  there  will  be  good  and  bad  people  (like  the 
cockle  in  the  wheat).  This,  however,  is  absolutely  no  proof  against 
the  sanctity  of  the  Church,  for  the  Catholic  Church,  by  calling  herself 
holy,  does  not  mean  to  say  that  she  consists  only  of  saints,  but  that 
all  her  members  are  called  to  sanctity ;  her  doctrine  is  not  responsible 
for  the  cockle,  the  bad  Catholics.  Her  doctrine  is  holy  because  it 
descends  from  the  sacred  lips  of  the  Son  of  God.  Why  must  the 
true  Church  be  holy?  Is  the  Roman  Catholic  Church  holy?1  The 
evil  in  the  Church  comes  from  the  devil,  who,  envious  of  redeemed 
mankind,  seeks  to  injure  them  and  to  plunge  them  into  the  same 
misfortune  and  misery  that  he  suffers.  Nevertheless,  as  the  long- 
suffering  God  desires  "not  the  death  of  the  sinner,  but  rather  that 
he  be  converted  and  live,"  He  bears  with  the  wicked  until  the  time  of 
the  harvest,  until  the  rewarding  in  the  hereafter.  What  do  you 
mean  by  saying  "  God  is  long-suffering "  ?  As  the  husbandman 
would  not  allow  the  cockle  to  be  pulled  up  for  fear  of  pulling  the 
wheat  up  at  the  same  time,  thus  God  endures  the  wicked  with  the 
good  in  His  Church,  not  only  for  the  sake  of  the  wicked,  that  they 
may,  through  the  virtuous  example  of  the  good,  be  induced  to 
amendment,  but  more  especially  on  account  of  the  good,  that  they, 
by  the  bad  behavior  of  sinners,  should  receive  a  greater  aversion 
for  evil,  flee  and  hate  sin,  and  also,  through  persecution  and  op- 
pression by  the  wicked,  have  occasion  to  gain  greater  merits  for 
heaven. 

E.  Further  Development* — i.  The  universal  judgment:  At  the 
end  of  the  world  the  Son  of  Man  will  separate  the  wicked  from  the 
good,  and  judge  them  according  to  their  works  (seventh  article  of 
the  creed).     2.  Hell:  The  wicked  will  be  cast  into  the  furnace. 
What  is  the  lot  of  the  damned  in  hell?2     3.  Heaven:  "The  good 
shall  shine  like  the  sun  in  the  kingdom  of  their  Father,"  meaning 
in  heaven.     What  will  be  the  reward  of  the  blessed  in  heaven? 
What  will  be  the  condition  of  the  bodies  of  the  risen?* 

F.  Moral  Application. — Do  you  perhaps  belong  to  the  cockle  in 
the  seed?     This  is  the  case  if  you  have  done  wrong,  sinned  and 
given  scandal;  that  means  if  you  have  led  your  brothers,  sisters 
or  classmates  to  do  evil.     See  to  it  that  in  the  future  you  belong  to 
the  "  wheat,"  so  that  you,  too,  may  one  day  "  shine  like  the  sun  in 
the  kingdom  of  your  Father." 

*For  the  higher  classes. 
(i)  130.          (2)  413.         (3)  418. 


SERMON  ON  THE  LAKE.   PARABLES  OF  HEAVEN.         259 

III.       PARABLES  OF  THE  MUSTARD  SEED,  THE  LEAVEN,  OF  THE 

TREASURE    IN    THE    FIELD,    OF    THE    PEARL    AND 

THE  FISHING  NET. 

C.  Explanation.— "  The  kingdom  of  heaven."      That  means  the  Church. 
"  It  grows  up  to  be  a  tree."    In  Palestine  this  plant  attains  a  height  of  from 
ten  to  twenty  feet,  having  boughs  and  branches. 

"  The  kingdom  of  heaven  is  like  unto  leaven."  Here,  as  well  as  in  the  two 
following  parables,  by  the  kingdom  of  heaven  is  understood  the  kingdom  of 
God  in  mankind,  the  kingdom  of  grace  and  truth. 

"  The  kingdom  of  heaven  is  like  unto  a  net."  That  means  the  kingdom  of 
God  in  us,  the  Church  (cf.  this  with  the  cockle  among  the  wheat).  Jesus 
asked  them  if  they  had  understood  all  these  things,  and  they  answered,  Yea ! 

D.  Commentary. — In  the  parable  of  the  mustard  seed  Jesus  fore- 
tells the  miraculous  growth  of  His  church.     As  the  mustard  seed 
is  a  small  grain,  yet  grows  so  big  that  "  the  birds  come  and  settle 
under  its  branches,"  so  in  the  beginning,  the  Church  of  Christ  was 
small ;  it  grew  constantly  and  quickly,  and  has  by  this  time  spread 
all  over  the  entire  globe.     For  this  reason  we  call  the  Catholic 
Church  universal?    Is  the  Church  of  Rome  catholic  or  universal?1 
In  the  parable  of  the  leaven  Jesus  points  out  the  effect  of  the  Cath- 
olic Church.     As  the  leaven  permeates  the  flour,  making  it  palatable, 
so  also  the  Church,  with  her  teachings  and  her  graces,  leavens 
mankind,  leads  them  to  virtue  and  holiness,  making  them  thereby 
acceptable  to  God.     Why  did  Jesus  found  His  Church?     On  ac- 
count of  the  truth  which  the  Church  teaches,  and  on  account  of  the 
graces  which  she  dispenses,  the  Church  should  be  as  dear  to  us  as 
a  treasure,  as  a  precious  pearl.     Whosoever,  therefore,  is  not  a 
member  of  the  Church  must  sacrifice  everything  (money,  posses- 
sions, position  in  life)  in  order  to  attain  this  precious  pearl,  without 
which  he  can  not  be  saved.     Why  do  we  say  that  salvation  is  found 
only  in  the  Catholic  Church?2     Those,  however,  who  have  already 
won  this  treasure,  this  pearl — namely,  those  who  have  the  happiness 
of  being  a  member  of  the  Catholic  Church — must  strive  to  preserve 
this  pearl;  they  must  preserve  in  themselves  the  truth  which  the 
Church  teaches,  believe  it,  and  live  according  to  the  graces  that  she 
dispenses.     What  must  we  do  in  order  to  be  saved?    The  last 
parable  (that  of  the  net)  has  for  its  foundation  the  same  meaning 
as  the  first  (the  cockle  among  the  wheat). 

E.  Further  Development* — The  second  petition  of  the  "  Our 

*For  the  higher  classes. 

(i)  131.  (a)  lax. 


260  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

Father  " :  There  is  a  triple  kingdom  of  God :  the  kingdom  of  God 
around  us  (the  Church),  the  kingdom  of  God  in  us  (grace  and 
truth),  a  kingdom  of  God  above  us  (heaven).  What  do  we  ask  for 
in  the  second  petition  ?  "  Thy  kingdom  come." 

F.  Moral  Application. — You  are  members  of  God's  kingdom 
upon  earth  (the  Church).  Preserve  His  kingdom  within  you, 
namely,  sanctifying  grace,  in  order  that  you  may  one  day  be  ad- 
mitted into  the  other  kingdom  of  God — heaven. 


XXX.— THE  TEMPEST  AT  SEA. 

A.  Preparation. — After  Jesus  had  ended  His  glorious  sermon  He  sailed 
with  His  disciples  on  the  Lake  Genesareth.  What  happened  there  we  shall 
learn  in  the  following  story. 

B.  Narration. — (a)  The  voyage,     (b)  The  tempest. 

C.  Explanation. —  (a)  Jesus  said  to  His  apostles:  "Let  us  pass  to  the  other 
side."     He  wished  to  avoid  the  crowding  of  the  people.     They  crossed  the 
lake  and  reached  the  other  shore,  in  the  neighborhood  of  Gadara.     Jesus 
slept,  because  He  was  greatly  fatigued,     (b)   Soon  after  starting  a  violent 
tempest  arose,  "the  sea  raged  and  mountainous  waves  threatened  to  engulf 
the  boat."     "  Why  are  you  fearful  " — for  what  reason  ?     "  He  rebuked  the 
storm  " — commanded  it  to  be  still.    "  And  a  great  calm  ensued,"  meaning  the 
storm  abated  and  the  waves  were  smoothed.     "The  people" — the  apostles 
and  those  who  had  followed  the  Lord  in  other  ships. 

D.  Commentary. — i.  Jesus    True  God  and  True  Man.     Jesus 
"  commanded  the  storm  and  the  sea  and  there  was  a  great  calm." 
This  sudden  calm  which  Jesus  effected  by  virtue  of  His  will  and 
word  was  a  fresh  proof  of  His  omnipotence,  therefore,  of  His 
divinity  while  His  sleeping,  brought  on  by  great  fatigue  and  ex- 
haustion, was  a  clear  proof  of  His  human  nature.       How  many 
natures,  accordingly,  are  there  in  Christ  ?  2.  Purpose  of  the  Miracle. 
The  miracle  which  Jesus  worked  had  a  double  purpose:  (a)  Jesus 
wished  to  fortify  the  faith  in  His  divinity  of  the  apostles  and  of 
the  peopk  accompanying  Him.     (b)   He  wished  to  impress  upon 
the  apostles,  through  this  miracle,  that  in  all  perils  and  persecu- 
tions, in  the  practising  of  their  future  calling,  they  might  rely  and 
confide  in  His  assistance  and  help.     3.  Symbolical  Meaning  of  the 
Tempest.     The  sea  is  an  image  of  the  world,  the  little  ship  a  figure 
of  the  Church.     As  the  storm  at  sea  imperiled  the  little  craft,  yet 


THE  DAUGHTER  OF  JAIRUS.  261 

did  not  engulf  it,  so,  too,  the  Church  of  Christ,  in  the  course  of 
time,  has  been  hard-pressed  by  violent  persecutions,  without,  how- 
ever, having  been  destroyed  by  them.  For  Jesus  is  with  His  Church, 
protects  it,  and  His  omnipotence  has  at  all  times  stepped  in  at  the 
right  moment  of  the  numerous  persecutions  the  Church  has  under- 
gone, and  He  will  again  do  so  if  fresh  storms  should  arise  and  rage 
against  the  Church. 

E.  Moral  Application. — As  the  Lord  is  with  His  Church  and 
protects  her  in  all  sufferings  and  persecutions,  so,  too,  is  He  with 
each  one  of  us.  When  the  storm  of  temptation  rises  against  you 
be  not  discouraged,  and  cry  out  confidingly  to  the  Lord :  "  Lord, 
save  me,  I  perish." 

XXXI. — THE  DAUGHTER  OF  JAIRUS  AND  THE  WOMAN  AFFLICTED 

WITH  AN   ISSUE  OF  BLOOD. 

A.  Preparation. — The  people  whom  Jesus  had  taught  in  the  Sermon  on 
the  Lake  awaited  anxiously  His  return,  and  when  at  last  He  came  they 
rejoiced  exceedingly.  Jesus  then  worked  two  new  and  great  miracles  at 
Capharnaum,  about  which  we  shall  hear  now. 

B.  Narration. — (a)  The  petition  of  Jairus.  (b)  The  healing 
of  the  sick  woman,  (c)  The  raising  to  life  of  Jairus'  daughter. 

C.  Explanation.— (a}  "When  Jesus  returned,"  namely,  to  Capharnaum. 
"  Ruler  of  a  synagogue."  In  this  capacity  Jairus  had  to  supervise  the  sacred 
services.  "  My  daughter  is  at  the  point  of  death,"  meaning  in  her  death  agony. 
"  Jairus'  daughter  becomes  worse,"  that  is  to  say,  her  illness  had  taken  a  bad 
turn,  (b)  The  sick  woman  pressed  forward  to  Jesus,  hoping  to  find  help,  that 
she  might  be  released  from  her  trouble — disease.  "  She  touched  his  garment." 
Jesus  knew  who  had  done  this,  but  He  desired  the  woman  to  make  known 
before  the  multitude  this  miraculous  cure,  in  order  that  those  present  should 
be  strengthened  in  their  faith  in  His  divinity.  "  The  virtue  which  proceeded 
from  him,"  that  means  the  virtue  which  had  healed  that  woman.  "  The 
woman  trembled,"  from  fear  and  reverence  for  Jesus,  whose  divinity  she 
recognized  in  consequence  of  the  miraculous  healing,  (c)  "  Why  dost  thou 
trouble  the  Master  longer?"  Jesus  said  to  Jairus,  "Fear  not!"  meaning  do 
not  be  worried  on  account  of  your  daughter's  death ;  "  only  believe,"  namely, 
in  my  divinity,  which  has  just  this  moment  been  revealed  again.  "Were 
wailing  and  weeping"— the  women,  according  to  the  custom  of  the  Jews, 
wept  and  lamented  in  the  house  of  mourning.  "  The  damsel  is  not  dead,  but 
sleepeth,"  meaning  her  death  is  only  a  short  sleep,  out  of  which  she  will 
presently  awaken.  Jesus  charged  them  strictly  that  no  man  should  know  it, 
because  He  was  not  eager  for  human  approval.  "  The  fame  thereof  spread 
abroad."  that  is  to  say,  of  this  miraculous  cure. 


262  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

D.  Commentary. — i.  Jesus  True  God.     In  several  ways  the  Lord 
proves  His  divinity  in  the  events  of  this  story,     (a)  He  felt  that  a 
•"  virtue  "  had  proceeded  from  Him ;  that  is  to  say,  He  knew  that  the 
woman,  by  touching  His  garment,  would  immediately  be  healed. 
Jesus  thereby  revealed  a  divine  attribute — omniscience,  (b)  He  raised 
to  life  the  daughter  of  Jairus  by  His  mere  word.    "  Damsel  (I  say  to 
thee),  arise!  "  He  thus  revealed  His  unlimited  omnipotence  as  Lord 
over  life  and  death.    2.  The  Veneration  of  Relics.    The  woman  was 
instantly  cured  by  touching  the  hem  of  Jesus'  garment.     We  shall 
hear  later  on  how  numerous  sick  and  possessed  were  healed  as  the 
girdle  and  handkerchief  of  the  apostle  Paul  were  laid  upon  them. 
In  the  same  way  God  has  frequently  worked  miracles  by  the  relics 
of  other  saints.     We  are  right,  therefore,  in  honoring  the  relics  of 
Christ  (the  holy  cross,  the  holy  coat  at  Treves,  etc.)  and  of  saints. 
Why  do  we  venerate  the  relics,  or  remains,  of  the  saints  ?  3.  Sleep  an 
Image  of  Death.     Not  without  reason  did  the  Saviour  say :  "  The 
girl  is  not  dead,  but  only  sleepeth."     For  death  has  a  great  resem- 
blance with  sleep,  (a)  Both,  as  compared  to  eternity,  are  of  short 
duration,     (b)  As  man,  after  faithful  work,  falls  easily  asleep  at 
night,  so  do  the  just,  after  living  a  pious  and  God-fearing  life, 
die  a  peaceful  death,     (c)  As  the  sleeper  rests  in  his  sleep  from 
the  day's  exertions,  so  the  just  in  death  rest  from  their  tribula- 
tions,    (d)  After  refreshing,  strengthening  sleep  there  follows,  in 
the  morning,  the  glad  awakening  and  rising.     After  the  sleep  of 
the  just  in  the  grave  there  follows  a  joyful  awakening  and  a  glorious 
resurrection  on  the  last  day.     How  long  does  the  body  remain  in  the 
earth?     Will  all  men  rise  again?     What  will  be  the  condition  of 
the  bodies  of  the  risen?1 

E.  Moral  Application. — You,  too,  will  die  one  day,  very  likely 
sooner  than  you  expect.    Some  die  in  their  youth,  as  this  story  and 
daily  experience  teach.     If  you  would  die  happily  you  must  live  a 
good  and  devout  life.    Remember,  "  As  the  tree  falls,  so  it  lies." 

XXXII. — PREPARATORY  MISSION  OF  THE  APOSTLES  AND  OF  THE 
SEVENTY-TWO  DISCIPLES. 

A.  Preparation. — Jesus  now  went  about  Galilee  preaching  and  working 
miracles.  Great  multitudes  of  people  followed  Him,  and  congregated  quickly 
wherever  He  appeared.  When  Jesus  saw  the  zeal  of  the  people  He  had  com- 
passion upon  them,  and  sent  forth  His  apostles  and  the  seventy-two  disciples, 
that  they  might  preach  the  Gospel  in  Judea.  Hereby  not  only  were  the  Jews 

CO  418. 


PREPARATORY  MISSION  OF  THE  APOSTLES.  263 

prepared  for  Jesus,  but  the  apostles  and  disciples  received  training  for  their 
future  activity  (after  the  Lord's  ascension).  The  following  "tory  will  relate 
this  to  us: 

B.  Narration. — (a)   The  sending  forth  and  instructing  of  the 
apostles,     (b)  Activity  of  the  apostles  and  their  return,     (c)  Send- 
ing forth  the  seventy-two  disciples. 

C.  Explanation.— (a)  "  They  were  as  sheep  not  having  a  shepherd,"  as  the 
Jewish  priests  sought  to  turn  the  great  multitudes  of  people  away  from  the 
Saviour,  and  thereby  led  them  into  error.     "  The  harvest,"  namely,  for  the 
kingdom  of  heaven,  because  the  Jewish  people  showed  their  desire  for  salva- 
tion by  their  attending  the  sermons  of  Jesus.     The  harvest  indeed  is  great, 
but  the  laborers  are  few  to  preach  the  Gospel.    For  the  Lord  of  the  harvest, 
meaning  God,  "  will  gather  them  into  his  vineyard  " — into  His  Church.    The 
lost  sheep — the  Israelites.    Healing  of  the  sick — by  such  miracles  the  apostles 
were  to  accredit  themselves  as  God's  messengers.    "If  the  house,"  that  is  to 
say,  the  inmates  are  worthy  of  it,  meaning,  of  peace.    "  Whosoever  shall  not 
receive  you,  go  from  thence  and  shake  the  dust  from  your  feet,"  as  a  sign 
that  you  do  not  wish  to  have  any  intercourse  with  them.     "  Behold,  I  send 
you  as  lambs  among  wolves."    Jesus  thereby  announced  to  the  apostles  that 
they  would  be  opposed,  would  be  persecuted.    "  Be  wise  as  serpents,"  meaning 
cautious ;  and  "  simple  as  a  dove,"  meaning  guileless,  gentle  and  kind,  even 
toward  enemies.    "  All  these  things  they  will  do  to  you  for  my  name's  sake," 
meaning,  because  you  will  announce  my  Gospel.    "  The  disciple  is  not  greater 
than  he  that  sent  him,"  meaning  they  have  persecuted  the  Lord,  and,  there- 
fore, you  will  not  be  spared.    "  Fear  not  those  that  kill  the  body,  for  the  soul 
they  can  not  kill,"  that  is  to  say,  be  not  afraid  of  the  harm  men  do.     Fear 
rather,"  etc.,  that  is  to  say,  God.    "The  hairs  of  your  head  are  numbered." 
By  whom?    By  God,  in  whose  hands  all  things  are.     You,  too,  are  in  God's 
hands.    "Those  who  will  acknowledge  me  as  their  God  and  Lord,  therefore 
confess  their  faith  in  me."    "  He  that  receiveth  you,  receiveth  me  " — because 
you  come  in  my  name.     (6)  And  He  said  to  them:  "Come  ye  apart  into  a 
desert  place,  and  rest  a  little  in  body  and  soul."    (c)  "And  he  sent  them  forth, 
two  and  two,"  for  the  same  purpose  as  the  apostles. 

D.  Commentary. — i.  Prayer  for  Good  Priests.     The  prayer  for 
laborers  in  the  vineyard  of  the  Lord  is  just  as  necessary  in  our  day 
as  it  was  then.     Of  the  1,400  to  1,500  millions  of  inhabitants  of  the 
earth,  only  about  250  millions  belong  to  the  true  Church  of  Christ. 
Many  still  languish  in  paganism  and  idolatry  because  there  is  a 
scarcity  of  laborers  in  the  "  Lord's  vineyard."     Even  in  Catholic 
centres  there  is  often  a  great  lack  of  priests.     For  this  reason  we 
should  pray  zealously  for  good  priests.     2.  Fear  of  Man  and  Fear 
of  God.     The  Christian  should  not  be  prevented,  by  a  cowardly 
fear  of  men,  from  confessing  his  faith  in  word  and  deed  when 


264  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

necessary,  for  men  can  at  most  only  harm  our  body.  Fear  God 
much  more,  who  can  cast  us  into  eternal  perdition,  body  and  soul, 
if  we  do  evil  or  omit  to  do  good.  The  fear  of  God  is  a  gift  of  the 
Holy  Ghost.  Which  are  the  gifts  of  the  Holy  Ghost?1  3.  Confidence 
in  God.  The  Saviour  Himself  gives  the  reason  why  the  Christian 
should  not  fear  men.  Everything  is  in  God's  hands,  even  the 
lowest  and  the  least  creature.  No  sparrow  can  fall  from  the  roof 
without  God  wills  it,  neither  can  wicked  men  do  injury  without 
God's  permission.  With  firm  confidence  in  God,  under  whose  pro- 
tection we  stand,  we  should  therefore  make  intrepid  acknowledg- 
ment of  our  faith.  The  reward  for  this  is  heaven.  "  He  who 
confesses  me  before  men,"  etc.  4.  Anointing  the  Sick.  The  apostles 
"  anointed  the  sick*  with  oil,  and  cured  them."  This  is  the  first 
indication  and  figure  of  the  Sacrament  of  Extreme  Unction.  As 
the  sick  regained  their  health  by  being  anointed  with  oil,  so  does 
Extreme  Unction  bring  about  the  health  of  the  soul,  and  often  that 
of  the  body  as  well.  What  is  Extreme  Unction  ?2  What  effect  has 
Extreme  Unction  for  the  well-being  of  the  soul  and  body?8 

E.  Moral  Application. — Do  not  be  afraid  to  profess  your  Cath- 
olic faith  before  men.  It  would  be  cowardice  if  you  would  omit 
prayers,  or,  for  instance,  omit  to  lift  your  hat  to  a  crucifix  because 
afraid  or  ashamed  of  others.  Reflect  upon  the  words  of  the  Lord : 
"  Whoso  confesses  me,"  etc. 

XXXIII. — JOHN  THE  BAPTIST  IN  PRISON  AND  PUT  TO  DEATH. 

A.  Preparation. — While  Jesus  and  His  apostles  and  disciples  were  preach- 
ing the  Gospel  of  the  kingdom  of  God,  John  was  languishing  in  prison. 
What  happened  to  him  there  we  shall  now  hear. 

B.  Narration. — (a)  John  in  prison,     (b)  His  message  to  Jesus, 
(c)   Herod's  birthday,     (d)  The  beheading  of  John,     (e)   Burial 
of  the  body. 

C.  Explanation. —  (a)    "It  is  not  lawful  for  thee  to  have  thy  brother's 
wife."    Herod,  a  son  of  the  cruel  Herod,  who  had  attempted  to  take  the  life 
of  the  Child  Jesus,  had  married  the  wife  of  his  still  living  brother  Philip, 
which   was   forbidden  by  the   law.       Because  John   rebuked  him   for  this, 
Herod  threw  him  into  prison  (cf.  XVII.) .     The  prison  was  in  the  fortress 
Macharus,  on  the  eastern  shore  of  the  Dead  Sea.     Herodias,  Herod's  wife, 
also  hated  John,  because  he  had  denounced  her  union  with  Herod,     (b)  John 
had  heard,  from  two  disciples  who  frequently  visited  him,  of  Christ's  works, 

(i)  177.  (a)  271.  (3)  274. 


JOHN  THE  BAPTIST  IN  PRISON.  265 

of  His  miracles.  "Art  thou  He  that  art  to  come,"  meaning  the  Redeemer. 
John  did  not  put  this  question  to  Jesus  on  his  own  account,  for  he  had 
already  testified  before  all  the  people  that  Jesus  was  the  Son  of  God 
and  the  promised  Redeemer,  but  rather  for  the  sake  of  His  disciples, 
whom  he  wished  to  bring  to  Jesus,  as  he  had  a  presentiment  of  his  approach- 
ing death.  "  Go  and  relate  to  John,"  etc.  Jesus  therefore  did  not  give 
a  direct  answer  to  that  question,  but  referred,  by  His  reply,  "  the  blind  see," 
etc.,  to  a  passage  in  Isaias  where  the  latter  says :  "  God  himself  will  come 
and  redeem  you.  Then  the  eyes  of  the  blind  will  be  opened,"  etc.  (O.  T., 
LXXVII.).  Accordingly  John  could  instruct  his  disciples  that  Jesus  was  He 
of  whom  Isaias  spoke  in  that  passage,  namely,  the  promised  Redeemer. 
"  Blessed  is  he  that  shall  not  be  scandalized  in  me,"  meaning,  take  offense  at 
my  poverty  and  lowliness,  (c)  Herodias  rejoiced  because  the  desired  oppor- 
tunity had  come  to  put  John,  who  was  troublesome  to  her,  to  death,  (d)  She 
gave  it  to  her  mother,  who  (according  to  a  legend)  even  derided  the  head  of 
the  corpse  by  sticking  needles  through  the  saint's  tongue. 

D.  Commentary. — i.  Jesus  of  Nazareth  the  Promised  Redeemer. 
That  Jesus  referred  to  the  prophecy  of  Isaias  proves  that  He 
really  was  the  Redeemer  foretold  by  Isaias,  as  everything  has  been 
fulfilled  in  Him  which  that  prophet  had  prophesied  of  the  Redeemer. 
How  do  we  know  that  Jesus  Christ  is  the  promised  Redeemer? 
2.  The  Spiritual  Works  of  Mercy.  John  had  fearlessly  reproved 
Herod  for  his  wrong  (which?).  By  this  admonition  and  reproof 
he  wished  to  move  the  sinful  Herod  to  contrition  and  to  an  amend- 
ment of  life.  To  exhort  the  sinner  is  a  spiritual  work  of  mercy. 
Which  are  the  spiritual  works  of  mercy?1  3.  The  Sins  Committed 
on  Herod's  Birthday.  On  Herod's  birthday  innumerable  and  griev- 
ous sins  were  committed,  (a)  By  Herod  himself.  He  sinned  (i) 
by  swearing  thoughtlessly.  There  was  no  need  of  an  oath.  When 
do  we  sin  by  swearing?*  Herod  sinned  (2)  by  cowardly  fear  of 
men.  On  account  of  the  guests,  from  fear,  therefore,  of  being 
considered  a  weakling,  he  did  not  refuse  the  girl's  sinful  request. 
Consequently,  he  gave  the  order  to  have  John  slain,  and  sinned  thus 
(3)  by  murder.  When  do  we  sin  against  the  natural  life  of  our 
neighbor?  (b)  By  Herodias.  i.  She  bore  in  her  heart  an  im- 
placable hatred  toward  John,  and  sought  opportunity  to  put  him 
out  of  the  world.  Does  the  fifth  commandment  forbid  only  the 
actual  wicked  deed  against  our  neighbor's  life?  2.  She  gave  her 
daughter  the  wicked  counsel  to  ask  for  something  sinful — wicked. 
To  what  class  of  sins  does  this  belong?  Which  are  the  nine  ways 
of  being  accessory  to  another's  sins?8  (c)  By  the  daughter  of 
Herodias,  She  sinned  by  obeying  her  mother  in  a  sinful  matter. 

(i)  aaa.  (a)  352.  (3  See  page  35. 


266  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

In  which  cases  is  it  not  permissible  to  obey  even  parents?  (d) 
By  the  guests.  It  was  their  duty  to  try  and  prevent  Herod  from 
carrying  out  a  sinful  deed ;  instead  of  that  they  acquiesced  in  his  sin, 
and  therefore  sinned  themselves. 

E.  Moral  Application. — John  did  not  keep  silent  concerning 
Herod's  sin,  but  told  him  fearlessly  "  that  it  was  not  lawful " ;  so, 
too,  must  you  not  be  silent  if  you  see  your  brothers,  sisters  or  com- 
panions do  or  say  something  wrong,  but  you  must  reprove  them  or 
tell  parents  or  teachers  about  it.  Those  who  keep  silent  about  the 
sins  of  others  render  themselves  accessory  to  those  sins. 

XXXIV. — THE  MIRACLE  OF  THE  LOAVES  AND  FISHES. 

A.  Preparation. — A  short  time  after  the  beheading  of  John  the  apostles 
returned  from  their  mission,  and  Jesus  betook  Himself  with  them 
to  a  desert  place,  as  we  already  heard  (see  XXXII. ).  This  was  on  the  other 
side  of  the  sea  of  Galilee,  on  the  northeast  coast,  and  in  an  uninhabited, 
sterile  country.  Even  to  this  desert  place  the  Lord  was  followed  by  a  large 
number  of  people,  who  wished  to  hear  his  teaching.  Here  Jesus  worked 
another  great  miracle,  of  which  we  shall  now  hear. 

B.  Narration. — (a)  Arrival  and  activity  of  Jesus  in  the  retired 
spot,     (b)  Feeding  of  the  five  thousand  and  collection  of  the  frag- 
ments,    (c)  Gratitude  of  the  people. 

C.  Explanation. — (a)    Jesus    "withdrew    himself,"    etc.,    because    Herod 
sought  to  entrap  Him,  and  the  time  of  His  Passion  and  death  had  not  yet 
come.     (£)  "  Disperse  the  multitude,"  meaning  send  them  home.   "  Give  them 
to  eat."    Could  the  apostles  do  this?    Certainly;  they  had  the  power  to  work 
miracles,  received  from  the  Lord   (cf.  XXXII. ),  only  at  that  moment  they 
had  forgotten  about  it.     Jesus  wished  to  put  them  to  the  test,  and  He  quite 
expected  Philip's  answer:  "Two  hundred  pennyworth  of  bread  is  not  suf- 
ficient for  them."     Andrew  saith  to  Jesus :  "  There  is  a  boy  here  who  hath 
five  barley  loaves."     (c)  When  the  people  saw  what  Jesus  had  done  they  ex- 
claimed :  "  This  is  the  prophet,  indeed,  that  is  to  come  into  the  world,"  mean- 
ing the  Messias.    Jesus  fled  again  into  the  mountain  to  pray  for  the  people, 
who  had  an  entirely  false  idea  of  the  Messias.     They  believed  the  Messias 
would  come  as  a  mighty  king,  to  deliver  Israel  from  the  servitude  of  Rome, 
and  restore  the  ancient  glory  to  the  Jewish  kingdom. 

D.  Commentary. — i.  Jesus  True  God.  The  Lord  so  multiplied 
the  few  loaves  and  fishes  that  five  thousand  men,  not  counting 
women  and  children,  satisfied  their  hunger,  and  there  remained, 
over  and  above,  twelve  basketsful  of  crumbs ;  more,  therefore,  than 
was  there  at  the  beginning.  By  this  great  miracle  Jesus  revealed 


JESUS  WALKS  UPON  THE  WATERS  AND  HEALS  SICK.     267 

anew  His  omnipotence,  His  divinity.  2.  Purpose  and  Significance 
of  this  Miracle.  Besides  the  general  purpose  of  strengthening  His 
disciples  in  the  belief  of  His  divinity,  and  of  awakening  this  belief 
in  the  people,  the  divine  Saviour,  in  this  miracle,  had  in  view  the 
special  end  of  preparing  disciples  and  people  for  belief  in  the  Holy 
Eucharist,  which  on  the  following  day  He  promised  to  them,  in  the 
synagogue  at  Capharnaum.  This  miracle  had  therefore  a  profound 
symbolical  significance:  (a)  By  the  miraculous  multiplying  of  the 
bread  was  typified  that  other  miraculous  multiplying  of  bread 
which  annually  takes  place  in  our  fields,  where  from  one  single 
grain  of  seed  there  grows  an  ear  of  corn  with  numerous  little  grains, 
(b)  As  the  thousands  partook  of  the  miraculous  loaves,  and  there 
remained  twelve  basketsful  of  fragments,  so  the  millions  of  Cath- 
olics receive  Holy  Communion  without  the  species  being  consumed. 
3.  Grace  at  Meals.  The  divine  Saviour  thanked  first  of  all  the 
heavenly  Father  before  He  distributed  the  bread.  So  should  we 
raise  up  our  hearts  to  God,  before  eating,  by  saying  grace.  When 
ought  we  to  pray  especially?  How  do  you  say  grace  before  and 
after  meals? 

E.  Moral  Application. — Do  you  always  say  grace  at  meals?  If 
you  do  not,  then  make  a  resolution  to  do  so  from  this  day  forth. 

XXXV. — JESUS  WALKS  UPON  THE  WATERS  AND  HEALS  THE  SICK. 

A.  Preparation. — After  praying  on  the  mountain,  Jesus  betook  Himself, 
while  it  was  yet  night,  to  the  lake,  following  His  disciples,  who  were  in  their 
ship  far  from  shore.  We  shall  hear  more  about  this  in  the  following  story. 

B.  Narration. — (a)  Return  voyage  of  the  disciples,     (b)  Jesus 
upon  the  sea.     (c)   Landing  at  Genesareth. 

C.  Explanation— (a)    The   little   vessel   was   tossed   hither   and   thither. 
They  had  lost  control  of  the  ship,  which  had  become  the  sport  of  wind 
and  waves,     (b)  When  the  disciples  saw  Jesus  walking  upon  the  water  they 
were  afraid  and  thought  it  was  a  spectre.    It  was  not  yet  day,  just  dawning 
and  misty,  so  that  the  disciples  did  not  recognize  the  Lord.     Peter  left  the 
ship,  filled  with  confidence  in  the  Lord's  omnipotence.     But  seeing  the  wind 
was  strong  he  became  fearful  and  began  to  doubt,  whereupon  he  sank  im- 
mediately in  the  water  as  punishment    "  Presently  the  ship  reached  the  land  " 
—in  a  moment,  although  the  distance  was  some  miles.    "  And  all  those  that 
were  in  the  ship  came  and  worshipped  him,"  namely,  the  apostles,     (c) 
"  Genesareth/'  a  wide  plain,  between  Magdala  and  Bethsaida,  on  the  western 
shore  of  the  lake  of  the  same  name.   The  men  of  that  place  sent  out  into  the 
surrounding  country  and  announced  the  coming  of  Jesus.    The  sick  besought 


268  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

Jesus  for  permission  to  touch  the  hem  of  His  garment.    They  had  heard  how 
a  woman  (XXXI.)  had  thus  been  made  whole. 

D.  Commentary. — i.  Jesus  True  God.  Jesus  proves  His  divinity 
in  these  events  in  a  fourfold  manner:  (a)  He  walks  upon  the  water, 
(b)  He  allows  Peter,  likewise,  to  walk  upon  the  water,   (c)   He 
calms  the  storm  as  He  entered  the  ship,  and  brought  it  to  land  in  an 
instant,     (d)  He  cured  many  diseased  persons  by  permitting  them 
to  touch  the  hem  of  His  garment.    2.  Purpose  of  this  Miracle. 
The  Lord  worked  all  these  miracles  to  confirm  the  disciples  and 
the  people  in  their  faith  in  His  divinity  (cf.  XXXIV.).     3.  Peter's 
Faint-hear tedness  and  Punishment.    As  long  as  Peter  regarded  the 
Lord  with  full  confidence,  neither  wind  nor  wave  could  harm  him,  but 
just  as  soon  as  he  turned  his  eyes  away  from  the  Lord,  and  looked 
with  fear  at  the  heaving  seas,  he  sank  immediately,  as  punishment 
for  being  distrustful  and  doubtful  of  the  omnipotence  of  Jesus. 
Neither  can  the  storms  of  temptation  harm  us  as  long  as  we  look 
up  to  Jesus  with  full  confidence.    When  we  doubt  of  His  assistance, 
however,  then  we  are  overcome  by  temptation  and  sin. 

E.  Moral  Application. — When  strongly  tempted  to  sin,  call  con- 
fidently upon  the  Lord,  "  Lord  help  me,"  and  be  assured  that  God 
will  not  let  you  sink,  but  will  rescue  you  with  His  powerful  hand. 

XXXVI. — PROMISE  OF  THE  HOLY  EUCHARIST. 

A.  Preparation.— After  Jesus  had  healed  the  sick  He  went  into  the  syna- 
gogue at  Capharnaum,  where  He  gave  a  wonderful  promise  to  the  assembled 
people. 

B.  Narration. — (a)  The  miraculous  living  bread  of  heaven, 
(b)  The  Lord's  body  a  food,  His  blood  a  drink,  (c)  The  Jews 
take  offense,  (d)  Many  of  the  disciples  desert;  loyalty  of  the 
apostles. 

C.  Explanation.—" Rabbi,  when  earnest  thou  hither?"  They  could  not 
comprehend  how  and  when  Jesus  could  have  reached  Capharnaum.  Jesus 
did  not  reply  to  this  question.  He  proved  by  the  following  words  that  He 
is  omniscient  and  knew  the  reason  why  they  had  sought  Him:  "Labor,  not 
for  the  meat  which  perisheth,"  namely,  bread,  "but  for  that  which  endureth 
unto  everlasting  life,"  meaning  for  a  food  which  will  never  perish  as  long 
as  the  world  shall  stand,  and  through  the  partaking  of  which  we  gain  life 
eternal.  "  He  that  believeth  in  me  hath  everlasting  life,"  that  means  faith  is 
necessary  for  salvation.  "The  bread  which  I  will  give  is  my  flesh  for  the 
life  of  the  world,"  that  is  to  say,  my  flesh,  which  I  shall  give  (as  food)  in 


PROMISE  OF  THE  HOLY  EUCHARIST.  269 

order  that  the  world  (mankind)  shall  possess  eternal  life  in  heaven.  (&) 
His  disciples,  hearing  it,  said:  "This  saying  is  hard,  who  can  hear  it?"  In 
their  material  way  of  thinking,  the  Jews  understood  that  they  would 
have  to  partake  of  the  dead  flesh  of  the  Lord,  human  flesh,  therefore. 
To  be  sure,  Jesus  had  said,  and  repeated  it  in  the  following,  that  man  must 
partake  of  His  flesh  in  order  to  attain  eternal  life;  but  at  the  very  beginning 
He  had  spoken  of  a  bread,  and  intended  to  give  them  His  flesh  in  the  form 
of  bread.  "  Unless  you  eat  the  flesh  of  the  Son  of  man,  and  drink  his  blood, 
you  shall  not  have  life  in  you."  That  means  the  life  of  the  soul,  sanctifying 
grace,  is  an  indispensable  condition  of  eternal  life  in  heaven.  "  He  that  eateth 
my  flesh,  and  drinketh  my  blood,  abideth  in  me,  and  I  in  him;"  therefore,  by 
partaking  of  the  body  and  blood  of  Jesus  there  takes  place  a  perfect  union 
of  man  with  Jesus.  "  As  the  living  Father,"  meaning  God  the  Father,  "  hath 
sent  me"  into  the  world,  "and  I  live  by  the  Father,"  namely,  as  man  upon 
earth,  "so  he  that  eateth  me,  the  same  also  shall  live  by  me,"  because  he 
possesses  me,  the  living  God.  (c)  The  Jews  were  scandalized  and  angry  that 
Jesus  should  suggest  to  them  the  eating  of  His  flesh.  "  This  saying  is  hard." 
Jesus  asked  too  much ;  they  could  not  believe  it.  "  When  you  shall  see  the 
Son  of  man,"  etc. ;  that  is  to  say,  when  you  behold  me  ascending  into  heaven, 
will  you  not  believe  in  me  even  then?  "  It  is  the  Spirit  that  quickeneth,"  etc. 
You  must  not  think  of  a  body  of  dead  flesh,  but  of  a  body  in  the  spiritual  sense. 
"The  words  that  I  have,"  etc.;  that  is  to  say,  I  mean  by  that  flesh  my1 
spiritualized,  glorified,  living  body.  "  But  there  are  some  of  you  that  believe 
not"  my  words,  although  I  have  proved  my  divinity  by  so  many  miracles, 
and  for  this  reason  I  speak  the  truth  to  you  now.  (rf)  "  Many  of  the  disciples 
walked  no  more  with  him";  they  fell  away  from  Him.  There  remained, 
however,  with  Jesus  the  seventy-two  disciples  (cf.  III.)  and  the  apostles; 
also  other  disciples,  and  many  pious  women.  Simon  Peter  said :  "And  we  have 
believed  and  have  known,"  etc.;  therefore,  we  also  believe  these  Thy  words. 

D.  Commentary. — I.  The  Most  Holy  Eucharist.  The  Lord's 
words  of  promise  contain  the  complete  doctrine  concerning  the  Holy 
Eucharist,  (a)  Meaning.  The  divine  Saviour  promised,  in  the  syna- 
gogue at  Capharnaum,  that  He  would  give  to  men  an  imperishable 
food,  and  that  this  food  would  be  Himself.  "  I  am  the  living  bread 
which  came  down  from  heaven,"  etc.  The  bread  that  He  would 
give  was  His  flesh,  His  body.  His  body  was  truly  a  food  and  His 
blood  was  truly  a  drink.  At  the  same  time,  He  signified  that  it 
was  not  His  dead  body  that  was  to  be  understood  by  this  food,  for 
"  the  flesh  profiteth  nothing,"  but  that  He  would  give  as  food  His 
spiritualized,  glorified  body.  "  It  is  the  spirit  that  quickeneth." 
A  year  later  the  divine  Saviour  had  actually  fulfilled  this  promise, 
as  we  shall  hear  later  on.  What  is  the  Holy  Eucharist?1  2.  Holy 
Communion,  (a)  Christ  taught:  "He  that  eateth  my  flesh,  and 
drinketh  my  blood,  abideth  in  me,  and  I  in  him."  This  partaking 
of  the  body  and  blood  of  the  Lord,  by  which  we  are  entirely  united 


270  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

with  Him,  we  call  Communion  (union).  What  is  Holy  Com- 
munion?1 (b)  The  Saviour  expressly  commands,  under  pain  of 
losing  eternal  happiness,  that  we  should  receive  His  most  holy  Body. 
"  Amen,  amen,  I  say  unto  you,  unless  you  eat  the  flesh  of  the  Son 
of  man,"  etc.  Are  we  obliged  to  receive  Holy  Communion?2  (The 
fourth  commandment  of  the  Church.)  (c)  Although  the  Lord 
spoke  upon  several  occasions  of  the  partaking  of  His  flesh  and  blood, 
yet  He  said  also  "  He  that  eateth  this  bread  shall  live  forever." 
Hence  by  partaking  under  the  form  of  bread  we  receive  just  the 
same  what  the  Lord  intended  we  should  by  receiving  under  both 
forms.  For  the  Lord  with  His  spiritualized,  that  is  to  say, 
glorified,  and  therefore  living  body,  is  present  under  the  form  of 
bread,  thus  we  receive,  in  this  form,  also  His  blood,  as  a  living  body 
can  not  be  imagined  without  blood.  Must  we,  in  order  to  partake 
of  the  blood  of  Christ,  drink  of  the  chalice?  (d)  Christ  has  pointed 
out,  likewise,  the  operations  of  grace  in  Holy  Communion,  in  the 
words  of  promise :  "  He  that  eateth  my  flesh,  and  drinketh  my  blood, 
abideth  in  me,  and  I  in  him."  Holy  Communion  joins  most  inti- 
mately the  receiver  to  Christ,  and  from  this  wonderful  union  pro- 
ceed all  other  spiritual  benefits  bestowed  in  Holy  Communion,  as  the 
increase  of  sanctifying  grace,  etc.  In  conclusion,  the  Lord  promises 
to  the  recipient  of  His  sacred  body  eternal  life,  and  that  He  will 
raise  him  up  on  the  last  day.  What  graces  do  we  partake  of  in  the 
Holy  Communion? 

E.  Moral  Application. — The  miraculous  bread  of  which  the 
Lord  speaks  is  preserved,  as  you  know,  in  the  tabernacle  upon  the 
altar.  Jesus  Himself  is  hidden  there  under  the  form  of  bread; 
He  is  Himself  there  present.  Show,  therefore,  profound  rever- 
ence when  entering  a  church.  Bend  your  knee  before  the  taber- 
nacle. Pray  fervently  and  humbly  to  your  Saviour,  present  under 
the  form  of  bread,  especially  during  and  after  consecration  at  Mass. 
Visit  Him  often  in  the  church,  where  He  is  so  frequently  left  alone. 

With  this  story  the  fourth  period  of  Jesus'  life  ends.  Betwet 
this  and  the  events  of  the  following  story  falls  the  Pasch  festival,  tl 
third  during  the  public  life  of  Jesus.  Without  doubt  the  Lord  cele 
brated  this  festival  in  Jerusalem,  but  mindful  of  the  hostile  feelii 
which  existed  against  Him  there,  among  the  Scribes  and  Pharise< 
He  did  not  appear  publicly,  so  as  not  to  excite  still  further  the  hatn 
of  His  enemies,  since  the  hour  of  His  passion  had  not  yet  come 
He  left  Jerusalem  soon  after  the  festival. 

(0  253-        (3)  959. 


WOMAN  OF  CHANAAN.    HEALING  OF  DEAF  MUTE. 


271 


REVIEW  OF  THE  PERIOD  OF  THE  PUBLIC  LIFE  AND 

WORK  OF  JESUS  FROM  THE  SECOND  TO  THE 

THIRD  EASTER  FESTIVAL. 

i.  Short  account  of  the  incidents  of  this  period:  Jesus  at  Jeru- 
salem for  the  Easter  festival  (XXVII.)  ;  in  Galilee  (XXVIII.)  ;  on 
the  lake  (Sermon  on  the  Lake)  and  storm  at  sea  (XXIX.,  XXX.)  ; 
at  Capharnaum  (XXXI.)  ;  at  Galilee  (XXXII.)  ;  beheading  of  John 
(XXXIII.)  ;  in  the  desert,  multiplying  of  the  loaves  (XXXIV.)  ; 
return  to  Capharnaum  (XXXV.,  XXXVI.).  2.  Proofs  of  the 
divinity  of  Jesus  (cf.  XXVIL,  XXX.,  XXXI.,  XXXIV., 
XXXV.).  3.  Jesus,  the  promised  Redeemer  (XXXIII.).  4.  Upon 
what  occasion  were  mentioned  and  where  are  situated:  (a)  Jerusa- 
lem? (XXVIL)  (b)  The  province  of  Galilee?  (XXVIIL,  XXXII.) 
(c)  The  lake  Genesareth?  (XXIX.,  XXX.,  XXXV.)  (d)  The 
desert?  (XXXIV.)  (e)  The  province  of  Genesareth?  (XXXV.) 
(f)  Capharnaum?  (XXXI.,  XXXVI.). 


FROM  THE  THIRD  TO  THE  FOURTH  EASTER  FESTIVAL. 

XXXVIL— THE  WOMAN  OF  CHANAAN.    HEALING  OF  THE 
DEAF  MUTE. 

A.  Preparation. — After  the  Easter  festival  Jesus  returned  into  Galilee,  and 
proceeded  to  the  northern  part  of  this  province,  near  the  boundary  of  Tyre 
and  Sidon,  and  from  there  He  betook  Himself  again  to  the  neighborhood  of 
Lake  Genesareth.    In  this  locality  the  events  recorded  in  the  following  story 
took  place. 

B.  Narration. — (a)  The  woman  of  Chanaan.     (b)  Healing  of 
a  deaf  mute. 

C.  Explanation.— (a}  "  One  day  "—after  the  Easter  festival.    "A  woman," 
who  was  a  Gentile.     "  But  he  answered  her  not  a  word,"  so  as  to  put  her 
faith  to  the  proof.     His  disciples  besought  Him  to  "send  her  away";  that 
means  to  grant  her  request,  in  order  that  she  might  depart.    "  I  was  not  sent 
but  to  the  sheep  that  are  lost  of  the  house  of  Israel,"  meaning  to  the  Israelites, 
not  to  the  Gentiles.    "Let  the  children  first  be  filled,"  meaning  let  the  Jews 
be  first  looked  after.    "  It  is  not  good  to  take  the  bread  of  the  children,  and 
cast  it  to  the  dogs."     The  Gentiles  were  so  named  because  they  practised 
idolatry  and  immorality.     With  this  harsh  rebuff  the  Lord  desired  to  test 
still  further  the  faith  of  this  Gentile  woman.     "The  whelps  also  eat  under 
the  table  of  the  crumbs  of  the  children."    The  woman  adapted  herself  to  the 


272  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

comparison  used  by  the  Lord,  yet  at  the  same  time  begged  the  Lord  to  grant 
her  petition,  which,  in  proportion  to  the  numerous  blessings  Jesus  had  shown 
the  Jews,  was  but  like  a  little  crumb,  (b}  Jesus  passed  through  the  cities  on 
the  sea  of  Galilee,  on  the  eastern  side  of  the  same,  which  were  almost  entirely 
settled  by  Gentiles.  "And  they  bring  to  him  one  that  was  deaf  and  dumb, 
and  they  besought  him  to  lay  his  hand  upon  him,"  to  heal  him.  And  Jesus 
took  him  aside,  in  order  to  turn  the  attention  of  the  people  to  the  miracle  He 
was  about  to  work.  "Looking  up  to  heaven  he  groaned,"  because  of  the  sin 
of  which  the  illness  of  the  deaf  mute  was  a  consequence.  "  The  string  of 
his  tongue  was  loosed";  a  figurative  expression,  because  the  tongue,  the 
speech  of  the  mute,  was,  as  it  were,  tied,  so  that  he  could  not  use  it.  He 
"  spoke  right,"  meaning  like  a  well  man.  "  He  hath  done  all  things  well  "— 
hath  made  him  whole. 

D.  Commentary. — i.  Jesus  True  God.    Proof,  by  the  two  mira- 
cles, of  the  divinity  of  Jesus.     Virtues  of  the  woman  of  Chanaan. 
Like  the  heathen  centurion  at  Capharnaum,  the  heathen  woman  of 
Chanaan  possessed  a  number  of  glorious  virtues  :  (a)  Her  firm  faith. 
She  had  heard  a  great  deal  about  the  miracles  of  Jesus  and  believed 
in  His  omnipotence.    Hence  her  fervent  petition,  that  her  daughter 
might  be  delivered  from  the  evil  spirit,     (b)   Her  humility.     Al- 
though  the   Lord   compared   the   Gentiles,   to   which   this   woman 
belonged,  to  unclean  dogs,  still  she  was  not  offended.    In  her  pro- 
found humility  she  even  thought  the  Lord  justly  spoke  thus.   "  Yea, 
Lord."    (c)  Her  perseverance  in  prayer.    Although  rebuffed  by  the 
Lord,  she  ceased  not  to  petition  Him,  until  finally  she  was  heard. 
When  do  we  pray  perseveringly  ?    2.  The  Ceremonies.    As  Jesus,  in 
healing  the  deaf  mute,  made  use  of  certain  signs,  in  order  to  draw 
the  attention  of  the  people  assembled  to  Himself,  and  that  the  deaf 
mute  might  understand  what  He  was  doing,  so  likewise  does  the 
Church,  in  her  celebration  of  divine  worship,  as  well  as  in  dispens- 
ing the  Sacraments,  use  certain  significant  proceedings  in  order  to 
attract  the  attention  of  the  faithful  and  render  her  acts  compre- 
hensible to  them.     These  significant  proceedings  are  called  cere- 
monies.   Whence  have,  therefore,  the  ceremonies  customary  at  the 
administering  of  the  Sacraments  their  origin? 

E.  Moral  Application. — Take  for  your  example  the  firm  faith 
of  the  woman  of  Chanaan,  and  be  careful  not  to  doubt  that  what  is 
taught  you  in  religious  instruction. 


PREFERMENT  OF  PETER.  AUTHORITY  OF  APOSTLES.     273 


XXXVIII. — PREFERMENT  OF  PETER.     AUTHORITY  or  THE  OTHER 

APOSTLES. 

A.  Preparation.— From  the  cities  of  the  Gentiles  on  the  coast  of  the  sea 
of  Galilee  Jesus  betook  Himself  northward,  and  went  as  far  as  Cesarea 
Philippi,  a  city  also  almost  wholly  inhabited  by  Gentiles.  We  shall  now  learn 
what  happened  there. 

B.  Narration. — (a)  Preferment  of  Peter,    (b)  Authority  of  the 
other  apostles. 

C.  Explanation. — (a)  Jesus  said  to  His  disciples:  "Whom  do  men  say  I 
am?  "  And  they  answered:  "John  the  Baptist;  but  some  Elias,  and  others,  one 
of  the  prophets."   Notwithstanding  all  the  numerous  miracles,  the  people  did 
not  believe  that  Jesus  was  the  Redeemer.  The  Jews  imagined  that  the  Messias 
would  be  a  powerful  prince,  who  would  deliver  Israel  and  make  it  again 
independent.     "  Blessed  art  thou,  Simon  Bar-Jona :  because  flesh  and  blood 
hath  not  revealed  it  to  thee,"  meaning  not  of  yourself  have  you  arrived  at 
this  knowledge  and  conviction,  but  by  the  grace  of  God,  which  has  en- 
lightened you.    "  Thou  art  Peter,"  the  rock,  "  and  upon  this  rock,"  therefore 
upon  thee.     "The  gates  of  hell  shall  not  prevail  against  it,"  meaning  the 
power  and  efforts  of  hell,  that  is  to  say,  the  devil  and  all  the  wicked,  allied 
with    him,    will    not    destroy    the    Church.      "The    keys    of    the    kingdom 
of  heaven";  that  is  to  say,  authority  over  the  kingdom  of  heaven,  meaning 
over  the  Church.     "  Whatsoever  thou  shalt  bind  upon  earth " ;  that  means 
the  men  whom  you  shall  bind  upon  earth  in  their  sins,  that  is  to  say,  whose 
sins  you  shall  retain,  shall  be  bound  also  in  heaven,  meaning  retained  by  God, 
and  all  those  that  you  shall  loose  from  their  sins  and  punishment,  that  is 
to  say,  shall  deliver,  will  also  be  loosed  or  delivered  by  God.     (&)  "  If  thy 
brother  hath  sinned  against  thee,  by  hurting  or  offending  thee,  reprove  him 
for  it,  between  thee  and  him  alone,"  meaning  without  witnesses,  in  order 
to  spare  him  the  shame  before  others.    "  If  he  shall  hear  thee,"  and  will 
amend,  thou  shalt  gain  thy  brother"  for  God  and  for  heaven.     "And  if  he 
will  not  hear  thee,  tell  the  Church,"  meaning  his  superiors,  so  that  they  may 
strive  to  influence  him  for  good.    "  And  if  he  will  not  hear  the  Church,"  not 
listen  to  her  remonstrances  and  exhortations,  "let  him  be  to  thee  as  the 
heathen  and  the  publican,"  as  one  therefore  excluded  from  the  Church,  and 
thereby    from   heaven — a   reprobate.      If   the    Church    (that   is   to    say,    her 
superiors)  has  shut  any  one  out  of  the  kingdom  of  heaven,  or  rejected  him, 
he  is  also  excluded  or  rejected  by  God,  as  is  plain  from  these  words. 

D.  Commentary. — i.  Jesus  True  God.  (a)  Peter  testifies 
solemnly :  "  Thou  art  Christ,  the  Son  of  the  living  God."  (b)  Jesus 
accepts  this  profession  of  Peter's  and  declares  him  blessed,  (c) 


274  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

Jesus  transmits  to  Peter  the  authority  over  heaven,  which  God  only 
could  do.  2.  Faith  a  Virtue  Bestowed  by  God.  "  Flesh  and  blood 
hath  not  revealed  it  to  thee,  but  my  Father  who  is  in  heaven." 
What  is  it  to  believe  in  the  Christian  sense?1  3.  The  Church  of 
Jesus,  (a)  From  the  Lord's  words,  "Thou  art  Peter;  and  upon 
this  rock  I  will  build  my  Church,"  it  follows  that  Christ  founded 
only  one  Church.  Did  Christ  found  one  or  several  churches?  (b) 
This  Church  founded  by  Christ  is  built  upon  the  rock  Peter, 
meaning,  as  the  foundation  of  an  edifice  is  the  first  and  most  im- 
portant part,  so  is  Peter  the  first  and  most  important  person  in  the 
Church  of  Jesus.  The  other  apostles  are  superiors  in  the  Church. 
The  Church,  accordingly,  is  a  visible  institution,  which  is  evident 
also  from  the  Lord's  words,  "  tell  the  Church,"  for  if  it  was  in- 
visible, one  would  not  know  where  to  go  to  "  tell  it  to  the  Church." 
Is  this  one  Church  founded  by  Christ  easily  recognizable?2  (c) 
Under  pain  of  losing  heaven  we  are  obliged  to  obey  the  Church,  for 
"  whoso  will  not  hear  the  Church,"  etc.  What  must  we  do,  there- 
fore, in  order  to  be  saved?  4.  The  Primacy.  (a)  Peter  is  the 
head  of  the  Church.  In  the  calling  of  Peter  we  had  occasion  to 
note  his  significant  name.  Now  we  perceive  for  what  reason  the 
Lord  called  him  "  Peter,"  meaning  rock.  Peter  is  the  rock,  the 
foundation  stone,  the  first  and  most  important  person  in  the  Church 
of  Christ.  He  has  received  from  the  Lord  the  keys  of  the  kingdom 
of  heaven,  meaning  the  supreme  authority  in  the  Church;  for  he 
who  has  possession  of  the  keys  of  a  building  has  authority  over  the 
same,  and  can  open  and  shut  it  when  and  to  whom  he  pleases. 
Whence  do  we  perceive  that  Christ  has  appointed  Peter  the 
head  of  His  Church?  (b)  Continuity  of  Peter's  primacy  in  the 
Church.  The  Lord's  words,  "  the"  gates  of  hell  shall  not  prevail 
against  it "  mean,  His  Church  shall  never  perish ;  the  foundation, 
therefore,  upon  which  it  is  built  must  continue.  Peter  died,  but 
his  authority  and  His  primacy  continue  in  the  Church  in  his  suc- 
sessors,  to  whom  his  authority  is  transmitted.  Who  is  the  visible 
head  of  the  Church  since  the  death  of  Peter?  5.  The  Infallibility 
of  the  Church.  From  the  words  of  Jesus,  "  the  gates  of  hell,"  etc., 
it  follows  that  the  Church  can  never  deviate  from  the  truth ;  for  if 
she  should,  then  hell — that  is  to  say  the  devil,  the  "  father  of  lies  " — 
would  have  overcome  the  Church,  and  the  words  of  the  Lord  would 
be  contradicted.  As  little,  however,  as  the  words  of  the  Son  of  God, 
and  true  God,  can  be  contradicted  by  facts,  as  little  can  the  teaching 

(l)    107.  fe)    I2& 


THE  TRANSFIGURATION  OF  JESUS.  275 

office  of  the  Church  ever  be  in  error.  Who  has  assured  the  in- 
fallibility of  the  teaching  office  of  the  Church?  Of  whom  is  the 
teaching  office  in  the  Church  composed  ?  6.  Infallibility  of  the  Pope. 
Not  only  is  the  teaching  office  of  the  Church,  as  a  body,  assured  by 
Christ  of  infallibility,  but  also  the  supreme  head  of  the  Church,  the 
Pope,  who  is  infallible  when  pronouncing  decisions  in  matters  of 
faith,  in  his  authority  as  head  of  the  Church.  Upon  the  rock  of 
Peter  the  invincible  Church  of  Jesus  is  founded.  As  the  rock  stands 
firm,  and  neither  stirs  nor  moves,  so,  too,  stands  Peter,  so,  too,  stand 
his  successors,  immutably  firm  in  the  truth ;  they  can  neither  waver 
nor  fail  in  the  truth.  When  is  the  Pope  infallible?  Why  is  the 
Pope  infallible  in  these  decisions? 

E.  Moral  Application. — Thank  God  for  the  great  grace  of  being 
children  of  the  one,  true  Church.  Render  yourselves  worthy  of 
this  grace  by  conscientiously  obeying  your  spiritual  mother,  the 
Church,  and  by  faithfully  observing  her  commandments.  Assist  at 
divine  worship  on  Sundays  and  holydays!  The  law  of  abstinence. 
"  He  who  has  not  the  Church  for  his  Mother  can  not  have  God  for 
his  Father!" 


XXXIX. — THE  TRANSFIGURATION  OF  JESUS. 

A.  Preparation. — From  Cesarea  Philippi  Jesus  again  wandered  south,  and 
went  as  far  as  Mount  Thabor,  to  the  north  of  Nairn.  With  Peter,  James 
and  John  He  ascended  the  mountain,  while  the  other  apostles  waited  at  the 
foot  of  it.  We  shall  learn  in  the  following  story  what  took  place  upon  the 
mountain. 

B.  Narration. — (a)  The  transfiguration,  (b)  The  three  apostles 
and  Jesus  after  the  transfiguration. 

C  Explanation, — (a)  "And  he  was  transfigured  before  them."  His  body 
assumed  a  supernatural  glory.  Compare  the  following.  "  Moses,"  as  repre- 
sentative of  the  Law ;  "  Elias,"  as  representative  of  the  prophets.  The  first 
had  taken  the  semblance  of  a  body,  the  latter  appeared  in  his  natural  body. 
"  It  is  good  for  us  to  be  here  " ;  or,  to  live  here,  here  we  will  remain.  "  Then 
a  bright  cloud  overshadowed  them,"  Jesus,  Moses  and  Elias.  "  And  behold  a 
voice  out  of  the  cloud,  saying:  This  is  my  beloved  Son,  in  whom  I  am  well 
pleased;  hear  ye  him."  This  came  from  God,  who  was  present  in  the  cloud, 
as  He  once  was  present  in  the  pillar  of  cloud  guiding  the  Israelites.  (&) 
"  They  were  much  afraid  "  when  they  heard  God  speaking,  as  He  had  spoken 
to  the  Israelites  upon  Sinai.  "  And  Jesus  came  and  touched  them  "  in  order 
to  arouse  them,  as  they  lay  prone  upon  the  ground  paralyzed  with  fear. 


276  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

"Tell  the  vision  to  no  man,  till  the  Son  of  man  be  risen  from  the  dead." 
Why  only  then?  Because  before  that  many  would  not  have  believed  in  this 
vision. 

D.  Commentary.— i.  Jesus  True  God.    In  this  event  we  see  a 
threefold  testimony  to  the  divinity  of  Jesus:  (a)  The  testimony  of 
the  heavenly  Father.    As  at  the  baptism,  the  heavenly  Father  de- 
clared also  at  the  transfiguration :  "  This  is  my  beloved  Son,"  etc. 
(b)  Jesus'  own  testimony.     By  the  Lord  speaking  of  His  future 
resurrection  He  gave  proof  of  a  divine  attribute,  omniscience.    His 
divinity,     (c)  The  testimony  of  the  apostles.    As  eye  and  ear  wit- 
nesses the  three  apostles  announced,  after  the  ascension  of  the  Lord, 
that  they  had  beheld  the  divine  glory  of  Jesus.    "  And  we  saw  his 
glory,  the  glory  as  of  the  only  begotten  of  the  Father  "  (John  i.  14). 
How  is  it  again  proved  that  Jesus  Christ,  the  Son  of  God,  is  true 
God  ?    What  is  the  heavenly  Father's  testimony  ?    What  is  the  testi- 
mony of  Christ  ?    What  is  the  testimony  of  the  apostles  ?    2.  Purpose 
of  the  Transfiguration.    We  find  later  the  same  three  apostles  at  the 
agony  of  Jesus  in  the  Garden  of  Olives.    Jesus  had  chosen  to  be 
transfigured  before  them  in  order  that,  by  beholding  His  divine 
glory,  their  faith  in  His  divinity  might  be  so  strengthened  that  later 
they  would  not  doubt  in  Him  when  seeing  Him  in  profound  abase- 
ment in  the  Garden  of  Olives. 

E.  Moral  Application. — As  the  Saviour's  body  was  transfigured, 
so  also  will  our  bodies  be  transfigured  at  the  resurrection  of  the 
dead  on  the  last  day.    Keep,  therefore,  your  body  holy,  and  avoid 
defiling  it  in  the  very  least  by  immodesty. 


XL. — JESUS  REQUIRES  CHILDLIKE  DISPOSITION  AND  WARNS 

AGAINST  THE  GIVING  OF   SCANDAL. 

A.  Preparation. — Jesus  went  with  His  disciples  from  Mount  Thabor 
to  Capharnaum.  On  the  way  the  apostles  disputed  among  themselves  as  to 
which  of  them  was  the  greatest  or  best.  At  Capharnaum  Jesus  showed  them 
how  foolish  their  discussion  had  been.  The  following  story  will  treat  of  this. 

B.  Narration. — (a)    Instructing  the  apostles  concerning  child- 
like disposition,     (b)  Warning  against  scandal-giving. 

C.  Explanation.— (a}  And  when  he  was  come  into  "the  house  "—Peter's 
house.    "  But  they  held  their  peace,"  because  they  were  ashamed.     And  Jesus 
said:  "Amen,  I  say  unto  you,  unless  you  be  converted,  and  become  as  little 


JESUS  REQUIRES  CHILDLIKE  DISPOSITION.  277 

children,"  meaning  as  innocent  and  humble.  "  He  that  shall  receive  one  such 
little  child  in  my  name" — that  is  to  say,  he  who  shall  receive  such  a  child 
for  love  of  me,  so  as  to  take  care  of  it — "  receiveth  me/'  meaning  I  will  con- 
sider it  as  if  done  to  myself,  as  if  you  had  received  me.  "  But  he  that  shall 
scandalize  one  of  these  little  ones/'  tempt  to  sin.  (&)  "Wo  to  the  world 
because  of  scandals,"  meaning  wo  to  mankind  on  account  of  bad  example 
and  tempting  to  sin.  "  For  it  must  needs  be,"  etc.,  because  sin  has  corrupted 
and  dazzled  mankind.  "  Nevertheless,  wo  to  that  man,"  etc.,  that  is  to  say, 
that  it  will  go  hard  with  the  seducer  one  day.  "  If,  however,  thy  hand 
scandalize  thee,"  etc.,  if  any  objects  or  persons  should  tempt  you  to  sin — 
friend,  associate,  book,  picture — get  rid  of  them  as  quickly  as  possible,  in 
order  that  your  soul  may  not  suffer  harm,  even  if  your  friend  should  be  as 
dear  to  you  as  your  hand  or  your  eye.  Take  heed  that  you  despise  not  one 
of  these  little  ones — think  them  of  little  account.  "  I  say  to  you,  that  their 
angels  in  heaven,"  meaning  they  are  looked  after  by  protecting  angels,  who 
are  with  God  in  heaven,  and  who  will  accuse  you  to  Him. 

D.  Commentary. — i.  Humility.     "Unless  you  become  as  little 
children,"  etc.  No  heaven  except  by  humility.  Humility  is  therefore 
an  indispensable  condition  for  entering  into  heaven.     Indeed,  with- 
out humility  there  is  no  true  virtue.     It  is  the  foundation  of  all 
virtues.    Humility  consists  in  this :  that  in  acknowledging  our  weak- 
ness and  sinfulness  we  ascribe  all  good  to  God,  depreciating  our- 
selves.   2.  Scandal.    Those  who  lead  others  astray  by  bad  example, 
or  into  sin  by  word  and  deed,  give  scandal.     From  the  terrible 
"  wo  "  which  the  Lord  calls  down  upon  the  giver  of  scandal,  we 
can  understand  that  scandal-giving,  seduction,  must  be  great  and 
heinous  sins.     The  scandal-giver  truly  acts  toward  his  fellow  men 
devilish,  inasmuch  as,  by  tempting  him  to  sin,  he  acts  like  the  devil. 
He  kills  his  neighbor's  soul,  robs  him  of  supernatural  life,  of  sancti- 
fying grace,  by  leading  him  to  sin.    When  do  we  injure  our  neighbor 
in  the  life  of  his  soul?    What  ought  to  deter  us  particularly  from 
giving  scandal?     3.  The  Guardian  Angels.     The  teaching  of  the 
guardian  angels,  which  we  already  found  in  the  Old  Law  among  the 
Jews   (Tobias),  is  now  confirmed  by  the  Lord  Himself.     "Their 
angels  in  heaven  always  see,"  etc.    How  are  the  good  angels  disposed 
toward  us?    What  do  we  owe  to  our  guardian  angels?    In  honor 
of  the  holy  guardian  angels  the  Church  celebrates  a  special  festival, 
on  the  first  Sunday  in  October. 

E.  Moral    Application. — Beware    of    giving    scandal    to    your 
brothers,   sisters   or   playmates,   of   leading  them   into   sin.     The 
guardian  angels  of  those  to  whom  you  give  scandal  will  denounce 
you  to  God  and  demand  His  vengeance  upon  you! 


278  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 


XLI. — JESUS  TEACHES  His  DISCIPLES  HOW  TO  PRAY,  AND  EXHORTS 
THEM  TO  PERSEVERING,  COMMON  PRAYER. 

A.  Preparation. — Jesus  now  remained  for  some  time  in  Capharnaum  and 
its  vicinity.     He  liked  particularly  the  mountains  near  the  city,  where  He 
often  retired  for  prayer  (cf.  XXII.).    The  apostles  were  often  witnesses  of 
the  Saviour's  devotion  and  fervor  in  His  prayers,  and  they  had  great  desire 
to  pray  as  fervently  as  Jesus  did.     Hence,  one  day,  they  begged  the  Lord  to 
teach  them  how  to  pray,  and  the  Saviour  complied  with  their  request.    We 
shall  now  hear  about  this. 

B.  Narration.— (a)    The    "Our    Father."      (b)     Persevering 
prayer,     (c)  Common  prayer. 

C.  Explanation. — (a)    "Lord,  teach  us  how  to  pray,"  meaning  to  pray 
well.     "  Our   Father,"    etc.     Jesus    had    taught   them   this   prayer    already 
(XXIII.,  v.).     (6)  "Seek  and  you  shall  find;  knock  and  it  shall  be  opened 
unto  you,"  by  means  of  devout  and  humble  prayer.    "  Scorpion,"  a  spider-like 
insect,  in  the  tail  of  which  there  is  a  poisonous  sting.     "  If  you  then,  being 
evil,  know  how  to  give  good  gifts  to  your  children,"  meaning  if  sinful  men 
grant  their  children's  petitions,  how  much  more  will  God  do  so,  "give  the 
good  Spirit  to  them  that  ask  him,"  meaning  the  Holy  Ghost,  the  dispenser 
of  every  grace,     (c)   "Where  two  or  three  are  gathered  together  in  my 
name,"  in  order  to  honor  and  glorify  me,  "  there  am  I  in  the  midst  of  them," 
to  listen  to  them. 

D.  Commentary.— The  Doctrine  of  Prayer.     At  the  disciples' 
petition  the  Lord  taught  them  the  "  Our  Father  "  (as  in  XXIIL, 
v.),  and  now  showed  them  how  to  pray.    Besides  praying  with  de- 
votion and  humility,  we  should  pray:  (a)  With  perseverance.     The 
parable  of  the  unfortunate  friend,  who  did  not  cease  to  knock  and 
to  pray  until  the  other  arose  and  gave  him  what  he  asked  for,  should 
teach  us  to  be  persevering  in  taking  our  requests  to  our  best  Friend, 
to  God,  and  to  knock,  by  prayer,  when  we  shall  surely  be  heard. 
"  The  persevering  prayer  of  the  just  man  prevaileth  much."    When 
do  we  pray  with  perseverance?     (b)   We  should  pray  with  con- 
fidence.   "  Ask,  and  it  shall  be  given  to  you."    As  the  Son  of  God 
teaches  us,  we  ought  to  pray  to  God  with  childlike  confidence  that 
we  shall  be  heard.     Nevertheless,  when  God,  the  omniscient,  foresees 
'•hnt  that  for  which  we  ask  will  be  harmful  for  us,  then  He  refuses 
it  to  us,  just  as  a  father  would  not  give  anything  useless  or  injurious 
to  his  child  who  asks  for  it.    Why  do  we  not  always  receive  wh?t 


THE  PARABLE  OF  THE  UNFORGIVING  SERVANT.          279 

we  ask  for?  3.  We  should  pray  in  common.  "  If  two  of  you  shall 
agree  upon  earth."  There  is  more  probability,  therefore,  of  com- 
mon prayer  being  heard  than  the  prayer  of  the  individual.  God  can 
not  resist  such  a  storm  of  prayer,  as  it  were  (devotion  in  common  at 
home  and  in  the  church). 

E.  Moral  Application. — Pray  always  devoutly.  God  detests  a 
prayer  from  the  lips  only.  When  you  pray,  do  so  with  devotion, 
humility,  confidence  and  perseverance,  and  leave  it  to  God  when 
and  whether  He  will  grant  it. 

XLII. — THE  PARABLE  OF  THE  UNFORGIVING  SERVANT. 

A.  Preparation. — While    the    Lord    still    sojourned    at    Capharnaum,    he 
preached  the  parable  of  the  unforgiving  servant. 

B.  Narration. — (a)  The  merciful  king,     (b)  The  unforgiving 
servant,     (c)  The  lesson  of  this  parable. 

C  Explanation.— (a)  Peter  asked  Jesus:  "Lord,  how  often  shall  my 
brother  offend  against  me  and  I  forgive  him  ?  " — my  neighbor.  Jesus  an- 
swered :  "  Till  seventy  times  seven " ;  that  means  numberless  times.  A 
servant  was  brought  to  him  who  owed  ten  thousand  talents.  As  he  had  not 
wherewith  to  pay,  his  lord  commanded  that  he  should  be  sold,  and  also  his 
wife  and  children,  for  this  was  according  to  the  Roman  law.  (b)  This 
servant  went  out  and  found  one  of  his  fellow  servants  who  owed  him  a 
hundred  pence,  "and  laying  hold  of  him  he  throttled  him  (choked  him), 
saying:  Pay  what  thou  owest."  He  cast  him  into  prison  till  he  should  pay 
the  debt.  When  the  lord  heard  of  this  he  was  angry,  and  "delivered  the 
unmerciful  servant  to  the  torturers  until  he  should  pay  all  the  debt."  Now, 
as  he  could  impossibly  pay  because  the  debt  was  so  large,  that  unmerciful 
servant  had  to  remain  in  prison  for  the  rest  of  his  time. 

D.  Occasion. — The  Saviour  had  before  spoken  of  the  obligation 
to  forgive,  to  be  reconciled  (cf.  XXXVIII.).     Peter  now  put  the 
question  to  the  Lord,  as  referring  to  this  instruction,  as  to  how 
often  we  should  forgive  our  neighbor?    For  his  instruction  Jesus 
delivered  the  parable  as  above. 

E.  Commentary. — The  King  is  God.    The  servant  who  owed  the 
ten  thousand  talents  is  the  sinner  who,  by  his  sins  (offenses  to  the 
infinite  God),  has  incurred  an  infinite  debt  which  he,  of  his  own 
power,  will  never  be  able  to  pay.    If,  however,  the  sinner  acknowl- 
edges his  guilt  and  contritely  begs  pardon  of  God,  then  God  remits 
to  him  his  whole  debt,  provided  the  sinner  shows  a  like  compassion 


28o  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

toward  fellow  men  who  have  offended  him.  What  do  you  mean  by 
saying  "  God  is  merciful "  ?  That  servant  who  owed  the  other  a 
hundred  pence  is  like  to  the  man  who  offends  his  neighbor.  The 
sinner  should  remit  to  his  neighbor  this  trifling  debt,  so  small  in 
comparison  to  his  own  debt  (to  God)  ;  he  should  cheerfully  forgive 
the  offenses  which  his  neighbor  has  committed  against  him,  other- 
wise he  will  not  receive  pardon  of  his  sins  from  God.  (The  Spiritual 
Works  of  Mercy.) 

F.  Further  Development*—!.  The  fifth  petition  of  the  "Our 
Father  " :   What  do  we  ask  for  in  the  fifth  petition  ?     "  Forgive  us 
our  trespasses,  as  we  forgive  those  that  trespass  against  us."    2.  Sin 
is  the  greatest  of  all  evils :  Because  sin,  especially  mortal  sin,  incurs 
for  us  an  infinite  debt  and  punishment,  it  must  be  shunned  and 
feared  by  us  as  the  greatest  evil.    Must  we  avoid  grievous  sins  only  ? 
3.  The  eternity  of  hell :  "  He  delivered  him  to  the  torturers  until  he 
should  pay  all  the  debt."       As  the  servant's  indebtedness  to  his 
lord  was  so  great  that  he  could  impossibly  pay  the  same,  he  was 
therefore  delivered  to  the  torturers  for  the  rest  of  his  time.     In  the 
same  way  a  soul  damned  for  its  debt  of  sins  will  be  delivered  to 
hell  for  the  rest  of  its  life,  i.  e.,  for  all  eternity,  because  the  soul  is 
immortal.     Whence  do  we  know  that  the  punishments  of  the  damned 
are  everlasting?     Why  are  the  punishments  of  the  damned  ever- 
lasting ? 

G.  Moral  Application. — Forgive   your  neighbor   willingly  and 
quickly  if  he  offends  you.     Never  live  at  enmity  with  any  one. 
Harmony  and  peace  should  rule  between  you  and  your  brothers, 
sisters  and  schoolfellows.     Just  as  you  wish  God  to  forgive  you, 
so  must  you  forgive  your  neighbor ! 


XLIII. — THE  PARABLE  OF  THE  GOOD  SAMARITAN. 

A.  Preparation. — The  time  of  the  Passion  and  death  of  Jesus  was  drawing 
near.  Hence  He  betook  Himself  to  Jerusalem,  where  His  Passion  was  to 
begin.  Upon  the  way  thither  a  doctor  of  the  law  tested  Him,  whereupon 
Jesus  delivered  the  following  parable. 

B.  Narration. — (a)  Jesus  and  the  doctor  of  the  law.  (b)  The 
parable  of  the  good  Samaritan. 

*  For  the  higher  classes. 


THE  PARABLE  OF  THE  GOOD  SAMARITAN.  281 

C.  Explanation. — (a)   Doctor  of  the  law — student  of  the  Scriptures.     In 
order  to  test  Jesus  he  asked :  "  Master,  what  must  I  do  to  possess  eternal 
life  ? "    He  wished  to  put  Him  to  the  test,  to  see  whether  His  doctrine  was 
false.       "This  do  and  thou  shalt  live" — eternal  life.     "But  he,  willing  to 
justify  himself,"  on  account  of  his  first  question,  therefore  asked  further: 
"Who  is  my  neighbor?"    He  wished  thereby  to  make  it  appear  as  if  it  was 
only   about   the   idea   "neighbor"   that  he   wanted   it   made   plain   to   him. 
(fc)    "A   certain   man,"    an    Israelite,    "went   to   Jericho,"   to   the    east   of 
Jerusalem,   "and   fell   among   robbers."     Even   to   this   day   that   region   is 
unsafe  on  account  of  robbers.    "  He  poured  oil "  upon  the  bruises  caused  by 
the  blows,  so  as  to  soothen  the  pain,  "and  wine"  into  the  other  wounds,  so 
as  to  prevent  festering.     "Beast  of  burden" — mule  or  ass. 

D.  The  doctor  of  law's  question,  "  Who  is  my  neighbor  ?  "  oc- 
casioned this  parable. 

E.  Commentary. — The  Jews  regarded  only  their  kind  as  neigh- 
bors in  the  sense  of  charity.     Gentile  and  Samaritans  were  abso- 
lutely excluded  from  the  charity  of  the  Jews;  indeed,  they  con- 
sidered contact  with  them  as  defiling.    But  even  among  themselves 
their  charity  was  not  considerable,  as  shown  in  the  parable.     A 
priest  and  a  Levite  passed  unfeelingly  by  the  unfortunate  man,  a 
fellow  Jew,  although  his  case  demanded  prompt  assistance.     A 
Samaritan,  one  of  the  Samaritan  people,  toward  whom  the  Jews 
were  ill-disposed,  finally  took  care  of  the  injured  man,  although  he 
recognized  him  as  a  Jew  and  enemy.    The  fundamental  principle  of 
this  parable  is :  Every  human  being  is  our  neighbor,  including  even 
our  enemies,  and  no  one  must  be  excluded  from  our  charity. 

F.  Further  Development.* — i.  The  qualities  of  charity:  The 
Samaritan  loved  his  neighbor  (a)  sincerely,  inasmuch  as  he  did  to 
him  as  he  wished  done  to  himself  in  a  similar  position.    When  do 
we  love  our  neighbor  as  ourself   (therefore  sincerely)  ?     (b)   He 
loved  him  unselfishly,  by  doing  good  to  him  for  God's  sake,  not  for 
approval  or  reward*     He  took  care  of  the  unfortunate  man,  who 
lay  there  alone  and  forsaken,  completely  stripped  of  his  possessions, 
and  who  therefore  was  unable  to  reward  his  rescuer.    When  is  our 
charity  unselfish?     (c)  His  charity  was  universal,  because  he  did 
good  to  the  sufferer,  although  an  enemy  of  his.     When  is  our 
charity  universal  ?     2.  The  sins  of  the  robbers :  They  had  sinned 
(a)  against  the  fifth  and  (b)  against  the  seventh  commandments. 
When  do  we  sin  against  our  neighbor's  natural  life?    How  do  we 
commit  sin  by  robbery  or  theft?1 

*For  the  higher  classes. 

(O  375- 


282  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

G.  Moral  Application. — Bear  in  your  heart  compassion  and 
sympathy  for  those  in  misfortune.  Never  exult  maliciously  if 
harm  befalls  your  neighbor.  This  would  be  following  the  example 
of  the  devil. 


XLIV. — MARTHA  AND  MARY. 

A.  Preparation. — On  His  way  to  Jerusalem  Jesus  came  to  Bethania,  a 
small  place  to  the  east  of  Mount  Olivet,  where  there  dwelt  two  women,  about 
whom  we  shall  hear  in  the  following  story. 

B.    Narration. — 

C.  Explanation.—"  And  she  had  a  sister  called  Mary,"  the  same  Mary  we 
have  already  learned  to  know  as  Mary  of  Magdala.    "  She  hath  chosen  the 
best  part,  which  shall  not  be  taken  away  from  her."     With  these  words 
Jesus  kindly  wished  to  draw  the  busy  Martha's  attention  to  the  fact  that 
she  was  giving  herself  a  great  deal  of  unnecessary  trouble  in  entertaining 
Him   (the  Lord)  and  His  disciples,  while  only  "one  thing  was  necessary," 
namely,  that  which  Mary  was  doing,  who  occupied  herself  with  the  teaching 
of   Jesus,    to    the    abandonment    of    everything    earthly,    and    with    absolute 
resignation  of  herself  to  God.     This  is  the  "best  part"  that  shall  not  be 
taken  away  from  Mary,  because  it  will  continue  in  the  next  world,  as  the 
occupation  of  the  blessed. 

D.  Commentary — i.    True   Love    of    God.     While    the    good 
Samaritan  was  an  example  of  perfect  charity  (love  of  our  neigh- 
bor), the  sisters  Mary  and  Martha  are  types  or  figures  of  the  true 
love  of  God.    Both  loved  the  Lord,  but  each  showed  that  love  in  a 
different  way:   Martha  by  wishing  to  serve  the   Lord's   natural 
needs  in  the  best  possible  manner ;  Mary,  on  the  contrary,  by  sitting 
at  the  Lord's  feet  attentively  listening  to  His  glorious  words.    We 
may  learn  from  Maitha  to  fulfill  conscientiously  the  duties  of  our 
state  of  life  and  of  our  calling  in  a  way  pleasing  to  God ;  from  Mary, 
on  the  other  hand,  to  be  solicitous  for  the  salvation  of  our  soul  by 
praying  and  listening  diligently  to  the  word  of  God.    What  means 
must  every  Christian  employ  to  attain  perfection  ?  2.  The  One  Thing 
Necessary,  Required  by  Every  One,  no  Matter  what  his  Station 
or  Calling,  is  Solicitude  for  his  Immortal  Soul.      Save  your  soul! 
This  is  your  first  and  most  important  lifework,  by  the  doing  of 
which  you  will  also  prove  your  true  Christian  self-love.    To  what 
end  are  we  here  upon  earth?1     In  what  does  Christian  self-love 
consist? 

O)6 


THE  MAN  BORN  BLIND.  283 

E.  Moral  Application. — The  saints  frequently  asked  themselves : 
"  What  does  it  profit  me  for  heaven?  "  St.  Bernard  asked  himself 
often:  "  Bernard,  for  what  purpose  did  you  come  into  the  world?" 
Imitate  the  saints'  example,  for  in  such  a  way  you  will  care  best  for 
the  salvation  of  your  immortal  soul ! 


XLV.— THE  MAN  BORN  BLIND. 

A.  Preparation. — At  the  time  that  Jesus  was  staying  in  Bethania,  the 
Feast  of  Tabernacles  was  close  at  hand,  and  the  Lord  accordingly  betook 
Himself  to  the  Temple  at  Jerusalem.  During  His  stay  in  Jerusalem  Jesus 
worked  another  great  miracle,  of  which  we  shall  be  told  in  the  following 
story. 

B.  Narration. — (a)  The  healing  of  the  man  born  blind,     (b) 
Dissension  among  the  Pharisees,     (c)  Testimony  of  the  parents  of 
the  man  healed,      (d)   Rejection  of  the  man  healed,     (e)   Jesus' 
testimony  for  His  divinity  and  the  faith  of  the  man  healed. 

C.  Explanation. — (a)   "Jesus  passing  on  his  way"  out  of  the  Temple. 
"  Rabbi,  who  hath  sinned,  this  man  or  his  parents  ? "     The  apostles  con- 
sidered the  blindness  of  this  unfortunate  man  to  be  a  punishment  for  sin. 
"But  that  the  works  of  God  should  be  made  manifest  in  him";  that  is  to 
say,  so  that  my  divine  omnipotence  may  reveal  itself  in  him,  for  Jesus  wished 
to  heal  him  by  a  miracle.    He  made  clay  (a  paste).    This  He  spread  upon 
his  eyes — significant  signs    (ceremonies)    whereby  Jesus  drew  the  attention 
of  those  present  to  the  miracle  which  He  was  about  to  perform.    "  Siloe," 
between  Moria  and   Sion.      (b)    "The   Pharisees"  of  the  high  council,  to 
whom  the  man  who  was  healed  made  known  the  miracle  that  Jesus  had  per- 
formed.    Some  of  them  said :  "  How  can  a  man  that  is  a  sinner  do  such 
miracles?"  meaning  if  He  were  a  sinner  how  could  God  grant  Him  the 
power  to  work  miracles?     (c)  "The  Jews  would  not  believe  that  the  man 
had  been  blind."     To  escape  acknowledgment  of  this  miracle  the  stubborn 
Pharisees  took  refuge  in  this  subteifuge.    The  high  council  therefore  "called 
the  parents  of  him  that  was  born  blind."     They,  in  fear  of  the  Jews,  said: 
14  He  is  of  age,  ask  himself."     They  deprived  themselves  thereby,  from  fear 
of   the   high   council,   of   testifying   for   Jesus   to   avoid   persecution   of  the 
Pharisees,  who  hated  all  those  who  confessed  Jesus  to  be  the  Son  of  God. 
(d)   "  How  he  now  seeth,  we  know  not ;"  they  might  have  known,  when 
Jesus  had  given  so  many  undeniable  proofs  of  His  divinity,  but  their  hatred 
and  their  aversion  of  Jesus  prevented  better  knowledge  from  dawning  in 
them.     "Unless  this  man  were  of  God,  He  could  not  do  anything,"  meaning 
could  not  work  such  great  miracles.     The  high  council  was  thereby  utterly 
confounded.     In  their  impotent  wrath  the  Pharisees  knew  no  better  than  to 
reject  and  revile  the  man  healed.    "Thou  wast  wholly  born  in  sins,  and  dost 


284  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

thou  teach  us?"  They,  too,  looked  upon  his  former  blindness  as  a  conse- 
quence (punishment)  of  sin.  "And  they  cast  him  out" — out  of  the  syna- 
gogue and  out  of  Judaism,  (e)  "Jesus  met  him"  intentionally,  so  as  to 
console  him,  and  to  receive  the  rejected  one  into  the  kingdom  of  God. 

D.  Commentary. — i.  Jesus  True  God.     (a)  His  own  testimony. 
With  His  own  words  Jesus  declared  Himself  the  Son  of  God. 
"  Dost  thou  believe  in  the  Son  of  God  ?  "     "  Thou  has  seen  him, 
and  it  is  he  who  talketh  with  thee."    What  is  Christ's  testimony? 
(b)   Proof  of  the  truth  of  His  words.     Jesus  gave  proof  of  the 
truth  of  His  testimony  through  that  great  miracle,  whereby  He 
gave  sight  not  to  a  man  who  had  become  blind  during  life,  but  to  a 
man  born  blind  (without  eyes).    Justly,  therefore,  did  the  man  who 
was  healed  declare :  "  So  long  as  the  world  is,  it  has  not  yet  been 
heard  that  any  one  has  opened  the  eyes  of  one  born  blind."    2.  Re- 
sistance to  Divine  Grace.     Jesus  again  offered  His  grace  to  the 
stubborn  Pharisees.    They  could  not  deny  the  miracle  of  the  healing 
of  a  man  born  blind,  although  they  tried  in  vain  to  dispute  it.    And 
still  they  would  not  believe  in  Jesus !     Can  man  resist  grace  ?*    3. 
Faithful  Co-operation  with   Grace.     In  contrast  to  the   stubborn 
Pharisees,  the  man  who  was  healed  faithfully  co-operated  with 
divine  grace.     Filled  with  gratitude   for  his  cure,  he  went  im- 
mediately before  the  high  council  and  gave  testimony  to  the  divinity 
of  Jesus.     Indeed,  when  he  perceived  how  the  Pharisees,   from 
hatred  and  envy  toward  Jesus,  sought  to  deny  the  evident  miracle 
and  to  represent  Jesus  as  a  sinner,  he  expressed  the  conviction, 
unmindful  of  any  consequences  of  his  voluntary  statement,  that 
Jesus,  who  could  work  such  a  miracle,  could  only  be  "  of  God." 
When  reprimanded  by  the  high  council  and  cast  out  of  Judaism, 
Jesus  gave  him  better  instead,  by  receiving  him  into  the  kingdom 
of  God.    What  must  man  do,  on  his  part,  in  order  that  the  grace 
of  salvation  may  be  bestowed  upon  him? 

E.  Moral  Application. — In  every  temptation  God  gives  you  the 
grace  necessary  to  resist  evil.     If  you  sin,  nevertheless,  then  you 
resist  divine  grace.    The  oftener  you  do  this,  the  more  God  with- 
draws His  other  graces  from  you,  and  you  will  gradually  arrive 
in  a  state  of  spiritual  blindness.     Beware,  therefore,  of  receiving 
God's  grace  in  vain. 


JESUS  THE  GOOD  SHEPHERD.  285 


XLVL— JESUS  THE  GOOD  SHEPHERD. 

A.  Preparation. — After  healing  the  man  born  blind,  Jesus  remained  at 
Jerusalem  and  taught  the  people.  Among  other  things,  He  told  them  the 
following  story. 

B.  Narration. — (a)  The  good  shepherd,  (b)  The  parable  of 
the  lost  sheep. 

C.  Explanation. — (a)  "The  hireling,"  to  whom  the  sheep  do  not  belong, 
who  is  only  hired  as  shepherd.     "  And  other  sheep  I  have  that  are  not  of 
this  fold,"  etc.,  namely,  the  heathen.   "  Them  also  I  must  bring,"  into  my  sheep- 
fold,  meaning  into  the  Church,     (b)  "Now  the  publicans  and  sinners  drew 
near  unto  Jesus  to  hear  him."    "  What  man  among  you,  that  hath  a  hundred 
sheep;  and  if  he  shall  lose  one  of  them,  doth  he  not  leave  the  ninety-nine  in 
the  desert,"  meaning  in  a  sterile  region  where  the  grass  grows  sparsely.    "And 
when  he  hath  found  it,  doth  he  not  lay  it  upon  his  shoulders,  rejoicing,"  so 
as  to  carry  it  back  to  the  flock.    "There  shall  be  joy  in  heaven,"  namely,  of 
God  and  the  angels. 

D.  Commentary. — I.  Jesus  the  Good  Shepherd.    Jesus  is,  in  fact, 
the  good,  the  best  shepherd.    His  love  for  mankind  went  so  far  that 
He  even  sacrificed  His  life  for  them  upon  the  cross.    His  pastoral 
love  embraced  all  sheep,  all  men,  not  only  Jews  but  Gentiles  as  well. 
He  knows  His  sheep  well ;  that  is  to  say,  He  knows  all  their  desires 
and  needs  of  body  and  soul.     He  continually  leads  new  sheep  into 
His  sheepfold,  into  the  Church,  as,  through  the  missionaries,  He 
gains  thousands  of  souls  yearly  for  the  true  faith.    2.  The  Parable 
of  the  Lost  Sheep,    (a)  This  parable  was  occasioned  by  the  reproach 
of  the  Pharisees :  "  This  man  receiveth  sinners,  and  eateth  with 
them."    (b)  As  a  good  shepherd  goes  after  the  lost  sheep  and  seeks 
till  he  finds  it,  so  does  the  Saviour  go  after  the  sinner  and  seeks 
him,  by  His  grace,  so  as  to  lead  him  back  to  the  right  path.    As  a 
good  shepherd  rejoices  when  he  recovers  the  lost  sheep,  so  greatly 
missed,  and  as,  in  his  joy,  he  quickly  carries  it  back  to  the  flock, 
and  relates  the  news  to  his  friends,  so  that  they  may  participate  in  his 
gladness,  so,  too,  Jesus  rejoices  when  the  sinner  is  reclaimed  at 
last  and  brought  back  into  His  Church,  and  in  heaven  the  angels 
and  saints  participate  in  His  joy.     3.  The  True  Church  of  Jesus. 
Jesus  has  given  in  this  Biblical  story  two  noteworthy  marks  of  His 
Church.     He  speaks  of  a  sheepfold.     There  is,  accordingly,  only 


286  TEACHER'S  HANDBOOK   TO  BIBLE  HISTORY. 

one  sheepfold,  only  one  Church  under  one  Shepherd,  or  head.  The 
true  Church  must  be  one,  accordingly.  Furthermore,  the  Saviour 
says  that  into  this  one  and  only  Church  He  will  lead  other  sheep, 
namely,  the  heathen.  So  that  the  Church  is  not  only  for  the  Jews, 
but  for  the  heathen  as  well ;  founded,  therefore,  for  all  nations,  and 
consequently  "  universal,"  or  catholic.  Which  is  the  true  Church 
founded  by  Christ?  Is  the  Roman  Catholic  Church  one?  Is  it 
universal  or  catholic?1 

E.  Moral  Application. — Jesus  embraces  also  you  with  fervent 
love.  Whenever  you  have  strayed  away  from  Him  He  has  fol- 
lowed with  His  grace  to  call  you  to  penance.  Love  awakens  love. 
Give  proof  of  this,  by  never  separating  yourselves,  by  grievous  sin, 
from  the  Good  Shepherd,  Jesus. 

XLVII. — THE  PARABLE  OF  THE  PRODIGAL  SON. 

A.  Preparation. — During  His  sojourn  at  Jerusalem,  for  the  Feast  of 
Tabernacles,  Jesus  related  the  following  parable  of  the  prodigal  son. 

B.  Narration. — (a)  The  going  astray,     (b)   The  return,     (c) 
The  reception,     (d)  The  murmuring  of  the  elder  son. 

C.  Explanation. — (a)    "Father,   give   me   the   portion   of   substance   that 
falleth  to  me,"  namely,  that  which  I  should  inherit  at  your  death.      "And 
he  went  abroad  into  a  far  country,"  in  order  to  be  free  from  his  father's  super- 
vision, that  he  might  lead  a  life  of  unbridled  license.     "And  he  wasted  his 
substance  by  living  riotously,"  meaning  by  intemperance  in  eating,  drinking 
and  by  feasting  with  disreputable  persons.    "  And  he  began  to  want  for  food." 
He  went  to  a  farm  to  feed  the  swine.    To  what  a  depth  had  the  prodigal  son 
fallen !    He  was  made  to  perform  the  lowest  services  in  order  to  gain  a  living. 
(b)  He  entered  into  himself,  he  reflected  how  formerly  he  had  lived  well  in 
his  father's  house,  and  how  miserable  his  present  state  was,  and  he  wished 
that  he  had  never  left  his  father.    He  repented  of  his  deed  and  made  resolu- 
tion to  return  to  his  father.     "Father,  I  have  sinned."     He  wished  to  ac- 
knowledge  his   guilt   "against   heaven,"    against   God,    "and   before   thee." 
"  Make  me  as  one  of  thy  hired  servants,"  meaning  I  will  willingly  do  the 
work  of  a  hired  man  if  you  will  only  forgive  me  and  receive  me  once  more. 
"  And  rising  up  he  went  to  his  father " ;  that  is  to  say,  he  carried  out  his 
resolution.    "  When  he  was  yet  a  great  way  off  his  father  saw  him,"  because 
he  had  daily  expected  his  son's  return  and  had  scanned  the  horizon  for  him 
from  an  elevated  spot.    "  The  father  was  moved  with  compassion  "  at  the  sad 
condition    of   his    son,    who    hesitatingly    approached    in    rags    and    wofully 
changed,     (d)  The  father,  coming  out,  began  to  entreat  the  elder  son,  who 
was  angry,  to  enter  the  house.    "Thou  hast  even  killed  for  him  the  fatted 

(O  131- 


THE  PARABLE  OF  THE  PRODIGAL  SON.  287 

calf."  The  elder  son  thereby  reproached  his  father  because  he  had  shown 
to  the  younger  brother  so  much  affection.  "  Son,  thou  art  always  with  me, 
and  all  I  have  is  thine."  The  father  sought  to  pacify  the  elder  son  by  telling 
him  how  much  better  his  life  had  been  than  that  of  his  brother,  who  had 
suffered  much  want,  misery  and  hunger. 

D.  The  occasion  for  this  parable  was  the  same  as  that  of  the 
foregoing  parable  of  the  lost  sheep. 

E.  Commentary. — This  parable  describes,  in  the  figure  of  the 
prodigal  son,  the  pitiful  plight  of  the  sinner,  also  his  return  and 
reconciliation  with  God.     The  father  is  God,  the  elder  son  is  the 
just  man,  the  younger  is  the  sinner.*     I.  The  Going  Astray.    The 
separation  of  man  from  God  begins  with  the  evil  desire  to  live  free 
from  the  constraint  of  the  commandments,  according  to  one's  own 
sinful  tastes  and  pleasures ;  one  becomes  more  and  more  lukewarm 
in  prayer  and  at  divine  worship,  and  finally  frees  himself  from 
God  by  a  grievous  sin.    Far  from  God,  in  so  much  as  he  does  not 
think  of  God  any  more,  the  sinner  falls  deeper  and  deeper  into 
misery.    He  wastes  his  inheritance,  natural  and  supernatural  gifts, 
by  sacrificing  his  health,  the  powers  of  his  soul  and  body,  his  peace 
of  conscience,  heaven,  merits,  etc.    What  are  the  consequences  of 
mortal  sin?1    The  more  frequently  and  grievously  the  sinner  trans- 
gresses God's  commandments,  the  more  he  gets  into  Satan's  power, 
who  finally  induces  him  to  commit  the  most  disgraceful  and  despic- 
able sins.     In  Satan's  service  the  sinner  defiles  and  besmears  his 
soul  with  numberless  unclean   (impure)   ideas  and  desires,  words 
and  works,  until  at  last  the  vices  lose  their  charms  for  him  and  he 
perceives,  perhaps  too  late,  that  it  is  "  an  evil  and  a  bitter  thing  to 
have  left  the  Lord  his  God  "  (Jer.  ii.,  19).     2.  The  Return.     Then 
"he  entered  into  himself";  the  sinner  compares  his  present  condi- 
tion with  his  former  one,  he  examines  his  conscience.    He  sees  that 
he  has  offended  God  heinously  by  his  sins,  lost  His  grace  and  love, 
forfeited  heaven,  and  bartered  it  for  the  misery  of  sin.     He  yearns 
for  the  paternal  house  of  God,  he  bitterly  regrets  to  have  separated 
himself  from  God  and  to  have  become  so  unutterably  miserable. 
What  do  you  mean  by  saying  he  examined  his  conscience?    What 
is  contrition?2    When  is  contrition  supernatural?8    Confiding  in  his 
father's  infinite  goodness,  the  prodigal  son  made  a  firm  resolve  to 
return.   So,  too,  should  the  sinner,  upon  realizing  the  magnitude  of 
his  guilt  and  of  his  offense  against  God,  have  a  firm,  confident  hope 

*By  the  elder  son  may  also  be  understood  the  chosen  people  of  Israel; 
by  the  younger,  the  Gentiles. 

CO  55-         (2)  195-         Ca)  198. 


288  TEACHER'S   HANDBOOK   TO   BIBLE   HISTORY. 

in  the  infinite  mercy  of  God,  who  will  not  reject  but  graciously 
receive  him.  He,  on  his  part,  promises  God  to  amend  his  life  and 
sin  no  more.  What  must  be  united  to  contrition?  What  is  the 
good  resolution  ?*  The  prodigal  son  made  a  good,  earnest  resolution. 
He  was  determined  (a)  to  return,  (b)  to  practise  humility,  as 
against  his  former  pride  ("I  am  not  worthy,"  etc.),  to  atone,  by 
hard  work,  for  the  wrong  he  had  done.  So  must  he,  who  makes 
a  good  resolution,  be  determined  (a)  to  avoid,  at  least,  all 
grievous  sins;  (b)  to  make  use  of  the  means  necessary  for  the 
amendment  of  life;  (c)  to  render  satisfaction,  etc.  3.  The  Recep- 
tion. As  the  prodigal  son  knelt  humbly  before  his  father  and  con- 
tritely acknowledged  his  guilt,  so,  too,  must  the  sinner  confess  his 
guilt  with  contrition.  Why  must  we  confess  our  sins  in  order  to 
obtain  remission  of  them?  What  is  confession?  How  lovingly 
does  the  heavenly  Father  receive  the  sinner!  He  hastens  to  meet 
him,  by  bestowing  upon  him  preventing  grace;  He  gives  him  the 
kiss  of  peace,  by  granting  peace  to  the  soul  of  the  sinner,  so  long 
deprived  of  it ;  the  soul  receives  a  new  garment,  the  robe  of  sancti- 
fying grace ;  a  ring  is  put  on  his  finger,  meaning,  God  receives  him 
again  as  child,  as  heir  of  heaven ;  shoes  cover  his  feet :  he  receives 
many  graces,  besides,  to  walk  with  God,  to  lead  a  good  life.  Then 
God  celebrates,  with  the  sinner,  the  banquet  of  rejoicing — the  grand 
banquet  of  Holy  Communion.  What  graces  are  bestowed  in  the 
Sacrament  of  Penance  ?2 

F.  Moral  Application. — Take  to  heart  the  misery  of  the  sinner, 
and  avoid  separating  yourselves  from  God.  The  return  is  difficult 
and  mortifying. 


XLVIIL— THE  PARABLE  OF  DIVES  AND  LAZARUS. 

A.    Preparation. — Jesus  left  Jerusalem  again  and  went  teaching  through 
Judea.    Upon  one  occasion  He  related  the  following  parable  to  the  people. 

B.  Narration. — The  rich  and  the  poor  (a)  in  this  life,  (b)  in  the 
next. 

C.  Explanation. — (a)  Jesus  discourses  concerning  the  right  use  of  wealth, 
which  consists  in  doing  good  by  means  of  our  riches.     "  The  rich  man  was 
clothed  in  purple  and  fine  linen";  his  outer  garments  were  of  linen  which 
came  from  Egypt  "  Moreover,  the  dogs  came  and  licked  his  sores  "  (Lazarus), 
meaning  that  even  the  dogs  annoyed  and  tormented  him.     (b)  "The  beggar 

(O  706.         (2)  188. 


THE  PARABLE  OF  DIVES  AND  LAZARUS.  289 


died  and  was  carried  by  angels  into  Abraham's  bosom,"  meaning  close  to 
Abraham.  "And  the  rich  man  also  died,  and  was  buried  in  hell."  Note 
the  expression!  As  the  dead  are  laid  away  in  the  earth,  so  the  glutton  was 
laid  away  in  the  flames  of  hell.  "  Torture " — pain.  Abraham  speaks  to 
Dives :  "  Son,  remember  that  thou  didst  receive  good  things  in  thy  lifetime  " ; 
meaning:  you  enjoyed  life,  and  thus  you  have  been  rewarded  for  the  little 
good  you  did.  Lazarus  is  now  comforted  with  the  hope  of  the  Redeemer 
and  the  heaven  which  He  will  open.  The  rich  man  begs  Abraham  to  send 
and  warn  his  five  brothers,  that  they  may  not  continue  to  live  as  heretofore. 
"  Moses  and  the  prophets  " ;  that  means  the  law  and  commandments  of  God 
made  known  through  Moses  and  the  prophets.  "  To  hear  "—to  observe. 

D.  The  occasion  for  this  parable  was  offered  by  the  ridicule  and 
mockery  of  the  Pharisees  at  the  earnest  exhortations  of  Jesus  that 
they  should  employ  earthly  riches  to  do  good  with. 

E.  Commentary. — The  fundamental  principle  of  this  parable  is 
the  following :  The  man  who  on  earth  makes  bad  use  of  his  wealth, 
by  employing  it  solely  for  the  satisfaction  of  his  sensual  tastes,  and 
who  is  hard-hearted  toward  the  poor  and  needy,  can  expect  only 
chastisement  in  the  next  world ;  he,  however,  who  on  earth  is  poor 
in  possessions,  in  fact  or  in  spirit,  and  bears  his  poverty  with  resig- 
nation to  the  will  of  God,  will  be  abundantly  compensated  in  the 
next  world  for  his  deprivations  on  earth.     "  Blessed  are  the  poor 
in  spirit,  for  theirs  is  the  kingdom  of  heaven." 

F.  Further  Development* — i.  The  twelfth  article  of  the  creed: 
Clearly  and  distinctly  Jesus  teaches  in  this  parable  that  not  "  every- 
thing is  over  "  with  death,  but  that  there  is  a  continuance  of  life 
after  death,  and  a  reckoning  in  the  next  life,  where  the  good  will 
enjoy  eternal  blessedness,  where  the  wicked,  however,  will  suffer 
everlasting  torments.     Which  souls  go  to  hell?    What  is  the  life 
of  the  damned  in  hell  ?*    What  kind  of  life  will  the  blessed  enjoy  in 
heaven?"     2.  Limbo  and  hell:  Lazarus  was  carried  by  the  angels 
into  Abraham's  bosom  and  there  consoled  with  the  hope  of  the 
Redeemer  and  the  heaven  which  He  was  to  open.    Why  were  the 
souls  of  the  departed  just  confined  in  limbo?    Did  Christ  ascend 
alone  into  heaven?    As  a  certain  fact  there  is  a  hell,  as  this  parable 
teaches,  and  this  hell  is  a  place  of  "  torment,"  a  terrible  "  fire,"  in 
the  "  flames  "  of  which  the  damned  will  be  completely  buried,  and 
in  which  they  will  suffer  horribly,  without  any  prospect  of  allevia- 
tion or  deliverance.     What  is  hell?    How  do  we  know  that  the 
punishment  of  the  damned  is  eternal? 

*  For  the  higher  classes. 
d)  413.         (2)  420. 


2go  TEACHER'S   HANDBOOK   TO   BIBLE   HISTORY. 

G.  Moral  Application. — There  are  only  two  alternatives  for  you 
in  the  next  world:  either  to  be  eternally  happy  or  eternally  un- 
happy. Choose !  "  In  all  thy  works  remember  the  last  end ;  and 
thou  shalt  never  sin"  (Ecclus.  vii.  40). 


XLIX. — THE  PARABLE  OF  THE  PHARISEE  AND  THE  PUBLICAN. 

A.  Preparation. — At  this  same  time  (while  Jesus  still  sojourned  in 
Judea)  Jesus  related  to  the  assembled  Jews  the  parable  of  the  Pharisee 
and  the  publican. 

B.     Narration. — (a)  Occasion  of  the  parable,     (b)  The  parable. 

C  Explanation.— (a)  "The  Pharisee  stood,"  in  a  place  where  every  one 
could  well  see  him,  "praying  thus  to  himself,"  that  is  to  say,  inwardly 
(softly  or  quietly)  :  "  I  fast  twice  in  the  week,"  more  than  was  commanded. 
"I  give  tithes  of  all  I  possess."  The  law  required  tithes  of  the  produce  of 
the  fields,  but  the  Pharisees  gave  also  tithes  of  less  valuable  garden  herbs, 
such  as  aniseed  and  cumin  (cf.  LX.).  The  Pharisee  meant  to  say,  "I  do 
not  commit  grievous  sins,  and  I  do  much  good,  more,  indeed,  than  is  com- 
manded." "  The  publican  stood  afar  off  " ;  back  of  all  the  other  worshippers. 
"  He  would  not  so  much  as  lift  his  eyes  toward  heaven,"  because,  in  conse- 
quence of  his  sins,  he  considered  himself  unworthy  to  do  so.  "  But  struck 
his  breast,"  so  as  to  punish  (chastise)  himself  for  his  sins.  "  O  God,  be 
merciful  to  me  a  sinner !  " — spare  me,  do  not  punish  me !  "  This  man  went 
home  justified";  that  is  to  say,  because  of  his  humility  he  received  the  for- 
giveness of  his  sins. 

D.  The  occasion  for  this  parable  is  found  in  the  fact  that  the 
Lord  noticed  among  His  listeners  proud  men  who,  because  of  the 
good  that  they  had  done,  considered  themselves  perfect  and  just,  and 
therefore  despised  their  fellow  men. 

E.  Commentary. — The  chief  thought  of  this  parable  is  the  follow- 
ing :  "  God  resists  the  proud,  but  grants  his  grace  to  the  humble ; " 
which  means  that  only  the  humble  may  expect  to  have  their  sins  for- 
given.    The  Saviour  Himself  expresses  this  idea  in  the  concluding 
sentence:  "For  every  one  that  exalteth  himself   (meaning,  thinks 
highly    of    himself — the    conceited,    the    proud    man)    "  shall    be 
humbled"  (cast  down,  rejected  by  God),  and  "he  that  humbleth 
himself "    (who   thinks   little   of  himself — the  humble)    "  shall   be 
exalted,"  (placed  with  the  children  of  God).     This  parable  offers 
a  welcome  opportunity  for  the  contemplation  of  the  meaning  of 
pride  and  humility.     I.  Pride.     Its  representative  is  the  Pharisee, 


JESUS  BLESSES  LITTLE  CHILDREN.  291 

(a)  who  exalted  himself  inordinately  by  considering  himself  better 
than  all  the  rest  of  men ;  (b)  who  did  not  give  God  the  honor  due 
Him,  for  his  so-called  prayer  was  nothing  but  words  of  praise  of 
himself;  (c)  who  despised  his  neighbor,  by  considering  his  fellow 
men,  especially  the  publican,  to  be  robbers,  etc.  When  do  we  sin 
by  pride?  2.  Humility.  Its  representative  was  the  publican. 
Realizing  his  sinfulness,  he  regarded  himself  as  unworthy  to  enter 
the  Temple — that  holy  place  consecrated  to  God.  Hence  he  re- 
mained "  afar  off/'  He  struck  his  breast  in  order  to  punish  him- 
self, and  had  no  other  petition  to  bring  to  God  but  just  this :  "  O 
God,  be  merciful  to  me  a  sinner !  "  Because  he  was  humble,  that 
is  to  say,  felt  his  misery  and  sinfulness,  and  therefore  looked  upon 
himself  as  of  no  account,  his  prayer  was  heard,  he  went  home 
justified ;  the  proud  Pharisee,  on  the  contrary,  did  not.  When  do  we 
pray  humbly? 

F.  Further  Development* — I.  False  suspicion  and  rash  judg- 
ment: The  Pharisee,  in  his  pride,  not  only  despised  his  neighbor, 
but  without  good  reason  imputed  evil  to  him;  for  he  put  down  all 
his  fellow  men,  especially  the  publican,  as  unjust,  etc.     How  do  we 
sin  by  false  suspicion  and  rash  judgment?    2.  The  good  intention: 
All  the  good  that  the  Pharisee  did  was  worthless  before  God,  be- 
cause it  was  not  accomplished  from  a  love  of  God,  but  from  pride. 
What  does  God  regard  especially  in  our  good  works?    What  is  a 
good  intention? 

G.  Moral  Application. — If  you  consider  yourselves  better  than 
your  brothers,  sisters  and  schoolmates,  and  if  you  are  proud  of  your 
accomplishments,  your  clothes,  or  of  being  wealthier  than  others, 
then  lay  aside  this  bad  notion.     Remember  that  without  the  virtue 
of  humility  you  can  not  be  saved. 

L. — JESUS  BLESSES  LITTLE  CHILDREN. 

A.  Preparation. — Jesus  had  a  special  love  for  children.  They  came 
gladly  to  the  good  Saviour,  and  mothers  brought  their  infants  that  Jesus 
might  bless  them.  The  following  story  will  tell  us  about  this. 

B.  Narration. — 

C.  Explanation. — (a)   "  And  he  laid  his  hands  upon  them."     The  laying 
on  of  hands  is  a  sign  of  the  bestowal  of  power  and  grace.    The  disciples  did 

*  For  the  higher  classes. 


292  TEACHER'S  HANDBOOK   TO  BIBLE  HISTORY. 

not  want  to  let  the  children  go  to  the  Saviour  because  He  was  fatigued. 
They  tried  to  send  them  away  with  harsh,  rough  words.  "  Forbid  them  not, 
for  of  such  is  the  kingdom  of  heaven,"  meaning  it  is  for  children  and  all 
those  possessing  childlike  qualities  (humility  and  innocence).  "He  took 
them  in  his  arms,"  affectionately. 

D.  Commentary. — I.  The  Lord's  Love  for  Children.     Although 
the  kind  Saviour,  in  consequence  of  the  exertions  of  the  day,  was 
much  fatigued,  still,  when  the  mothers  came  with  their  children, 
He  allowed  Himself  no  rest.     Affectionately  He  took  the  children 
in  His  arms,  laid  His  hands  upon  them  and  blessed  them.       He 
bestowed  upon  them  divine  graces,  in  order  that  they  might  remain 
innocent.     Jesus'  great  love  of  children  was  based  upon  the  good 
qualities  of  the  hearts  of  children.     They  were  still  free  from  sins, 
innocent,  sincere  and  humble.     2.  The  Divine  Saviour's  Blessing. 
By  the  Saviour's  blessing  He  granted  to  the  children  abundant 
grace  for  a  devout  and  virtuous  life.     We  receive  similiar  graces 
as  often  as  we  assist  at  benediction  of  the  most  blessed  Sacrament 
(the  blessings  after  the  services  on  Sunday — Mass,  Vespers,  Bene- 
diction, etc.). 

E.  Moral  Application. — If  you  wish  to  be  cherished  and  loved 
by  the  Saviour,  preserve  the  childlike  virtues  of  humility  and  in- 
nocence. 

LI. — THE  DANGER  OF  RICHES.     REWARD  OF  VOLUNTARY  POVERTY. 

A.  Preparation. — One  day  a  certain  ruler  came  to  the  Lord  to  ask  Him 
what  he  must  do  to  possess  eternal  life.     The  Saviour  availed  Himself  of  this 
opportunity  to  give  an  instruction  on  the  danger  of  riches,  and  upon  the 
reward  of  voluntary  poverty. 

B.  Narration. —  (a)      Christian     perfection,     (b)      Danger     of 
riches,     (c)   Reward  of  voluntary  poverty. 

C  Explanation.— (a)  Which  commandment?  The  ruler  wished  to  know 
which  was  the  most  important  commandment,  hence  this  question.  "What 
is  still  wanting  to  me?"  namely,  so  as  to  become  still  better  and  more  per- 
fect. Jesus  was  gracious  to  the  ruler,  thereby  manifesting  His  pleasure  at 
the  latter' s  striving  after  perfection.  "Treasure  in  heaven,"  etc.,  meaning 
for  such  a  sacrifice  God  will  reward  you  abundantly  in  heaven.  "  He  pos- 
sessed great  wealth,"  upon  which  he  had  so  set  his  heart  that  he  could  not 
part  with  it.  (b)  Then  Jesus  spoke,  after  the  ruler  had  departed:  "It  is 
easier  for  a  camel  to  pass  through  the  eye  of  a  needle,  than  for  a  rich  man 
to  enter  into  the  kingdom  of  God."  And  they  that  heard  it  wondered  ex- 


DANGER  OF  RICHES.  REWARD  OF  POVERTY.  293 

ceedingly,  because  they  imagined  that  a  rich  man  had  so  many  ways  of  doing 
good,  and  could  therefore  merit  heaven  so  much  more  easily  than  a  poor  man. 
Jesus  wished  to  imply,  by  this  comparison,  that  it  was  very  difficult,  indeed 
impossible,  without  God's  grace  and  assistance,  for  a  rich  man  to  enter 
heaven.  "  The  things  that  are  impossible  with  men  are  possible  with  God," 
meaning  the  inborn  love  in  man  for  money  and  possession  makes  it  impos- 
sible for  a  rich  man  to  be  saved,  yet  with  God's  grace  the  rich  man  can 
detach  himself  from  the  inordinate  love  of  earthly  goods  and  thus  be  saved. 
(c)  Peter  said:  "Behold,  we  have  left  all  things,  and  have  followed  thee, 
what  will  become  of  us?"  namely,  in  heaven  what  reward  shall  we  receive 
for  this?  "Regeneration,"  tITat  is  to  say,  the  resurrection.  "And  every  one 
that  hath  left  all  things  for  my  name's  sake  (for  love  of  me)  shall  receive  a 
hundredfold,"  etc.;  here  upon  earth  abundant  graces,  in  the  world  to  come 
eternal  happiness.  "  But  many  that  are  first,  shall  be  last :  and  the  last  shall 
be  first."  In  a  twofold  sense:  I.  Although  you,  as  poor  fishermen,  account 
yourselves  among  the  least,  you  will  be  the  first  in  heaven.  2.  Yet  those 
who  have  received  such  a  call  can  lose  it,  and  those  who  are  yet  far  from 
beginning  may  receive  first  place.  So  did  Judas  lose  his  rank,  and  Saul, 
the  persecutor,  became  an  apostle. 

D.  Commentary. — i.  Faith  Alone  is  Not  Sufficient  for  Salva- 
tion.  From  Jesus'  answer,  "  If  thou  wilt  enter  into  life,  keep  the 
commandments,"  we  perceive  that  faith  alone  is  not  sufficient  to  gain 
salvation.  We  must  also  live  according  to  our  faith ;  that  is  to  say, 
avoid  evil  and  do  good  works  such  as  the  faith  prescribes.  When 
is  our  faith  lively?  2.  Christian  Perfection.  The  wealthy  ruler 
had  kept  the  commandments  from  his  youth,  but  he  wished  to  do 
more.  Hence  the  Saviour  advised  him :  "  Wouldst  thou  be  perfect," 
etc.  May  we  content  ourselves  by  only  refraining  from  committing 
grievous  sins?  The  Lord  wished  to  counsel  the  ruler  to  detach 
himself  from  everything  worldly,  in  order  to  serve  God  more  per- 
fectly. In  what  does  Christian  perfection  consist?  As  a  special 
means  of  attaining  this  perfection,  the  Lord  recommends:  (a) 
voluntary  poverty  ("go,  sell  .  .  .  give  it  to  the  poor"),  (b) 
perpetual  chastity  ("  follow  after  me,  the  pure,  innocent  Lamb  of 
Gcrtf  "),  (c)  entire  obedience  to  a  spiritual  superior  ("  follow  after 
me").  Which  are  further  special  means  to  attain  perfection? 
Which  are  the  "  evangelical  counsels  "  ?  3.  Necessity  of  Grace. 
The  Lord's  words,  "  With  men  this  is  impossible  (meaning  to  be 
saved),  but  with  God  all  things  are  possible,"  proves  that  we  re- 
quire God's  grace  in  order  to  be  saved.  For  as  we  are  inclined  "  to 
evil  from  our  youth,"  we  can  not  keep  the  commandments  by  our 
own  strength  so  as  to  be  saved:  Can  we  keep  the  commandments 
of  our  own  strength? 


294  TEACHER'S  HANDBOOK   TO  BIBLE  HISTORY. 

E.  Moral  Application. — Put  to  yourselves  the  question  of  the 
wealthy  ruler:  What  is  still  wanting  to  me?  Which  of  the  com- 
mandments do  you  most  frequently  transgress?  Contrition  and 
resolution. 


LII. — THE  PARABLE  OF  THE  LABORERS  IN  THE  VINEYARD. 

A.  Preparation.— In   addition   to   the   instructions   imparted   in   the   fore- 
going story,  Jesus  related  to  His  disciples  the  parable  of  the  laborers  in  the 
vineyard. 

B.  Narration. — (a)  Engaging  of  the  laborers,     (b)  Paying  the 
hire. 

C.  Explanation.— (a)    "To  hire   laborers   for  his  vineyard"— to  engage 
them.    "About  the  third  hour,"  meaning  about  nine  o'clock  A.  M.     (b)  "We 
have  borne  the  burden  of  the  day  and  the  heats,"  meaning  we  have  labored 
the  whole  day.    "  Take  what  is  thine,"  meaning  what  is  owing  to  you.      I  will 
also  give  to  this  last  even  as  to  thee,"  meaning  the  last  shall  be  with  the  first 
in  the  kingdom  of  heaven,  etc.     "  Many  are  called "  to  salvation,  "  but  few 
chosen,"  meaning  few  comparatively,  considering  the  great  number  called, 
are  worthy  and  capable  of  receiving  the  full  reward  in  heaven. 

D.  The  occasion  for  this  parable  was  the  concluding  sentence 
by  Jesus  in  the  foregoing  story :  "  So  shall  the  last  be  first,  and  the 
first  last." 

E.  Commentary. — "  The  master  of  a  family  is  God ;  the  vine- 
yard is  the  Church;  the  market-place  the  world;  the  steward  is 
Jesus  Christ;  the  laborers  are  the  faithful  (Christians)  ;  the  work- 
ing-day is  the  lifetime  of  man;  the  penny,   eternal   blessedness. 
The  different  hours  of  the  working  day  are  the  different  ages  of 
life  at  which  God  calls  men  to  work  in  His  vineyard.     He  calls 
some  early,  when  little  children;  others  about  the  third  hour,  as 
boys  and  girls ;  others  again  at  the  sixth  hour ;  and  still  more  at  the 
ninth  and  eleventh  hours — that  is  to  say,  as  adults,  or  in  old  age. 
At  the  end  of  the  day's  work  (after  death,  therefore)  each  one  who 
has  rendered  a  ready  obedience  to  the  call  of  God,  and  labored 
diligently   in    His    vineyard,    receives   the    same   reward,   namely, 
heaven.     The  fundamental  principle  of  this  parable  is  the  following : 
"  Many  who  are  the  last  will  be  the  first,"  because,  though  they  an- 
swered the  call  of  God  very  late,  still  they  worked  with  great  zeal, 


JESUS  AT  FEAST  OF  DEDICATION  OF  TEMPLE. 


295 


meaning,  served  God.  "  Many  who  are  the  firfist  shall  be  the  last," 
because  they,  although  in  God's  service  all  their  life,  yet  were  luke- 
warm and  idle,  and  guilty  of  gross  negligence.  Hence  they  will 
have  to  make  long  atonement  in  purgatory,  and  enter  heaven  later 
than  those  who,  as  it  were,  gained  heaven  by  assault  at  a  late 
period  of  their  lives. 

F.  Further  Development.* — i.  Christian  hope :  It  is  evident,  from 
this  parable,  that  no  man,  even  if  he  has  been  pressed  into  God's 
service  in  old  age,  and  had  lived  in  sin,  ought  to  despair.    As  long 
as  he  lives  he  may  hope  for  the  forgiveness  of  his  sins  and  for 
heaven,  if  only  he  sincerely  amends  his  life.     What  should  we  hope 
from  God?    What  is  hope?    2.  Envy:  "  Is  thy  eye  evil,  because  I 
am  good  ?  "     When  do  we  sin  by  envy  ? 

G.  Moral  Application. — Labor  diligently  in  the  vineyard  of  the 
Lord;  serve  God  by  a  conscientious  observance  of  His  command- 
ments and  by  carefully  avoiding  sin !     The  laborers,  it  is  true,  who 
only  came  at  the  eleventh  hour  received  the  same  reward  as  those 
at  the  first,  but  "  because  no  man  had  hired  them."     You  could  not 
say  this,  for  God  calls  you  daily,  through   religious   instruction, 
sermons,  etc.,  to  His  service.     Serve  God  with  a  cheerful  spirit! 

LIII. — JESUS  AT  THE  FEAST  OF  THE  DEDICATION  OF  THE  TEMPLE. 

A.  Preparation. — The  approach  of  the  festival  of  the  dedication  of  the 
Temple  (cf.  O.  T,  LXIL,  II.)  caused  Jesus  to  return  to  Jerusalem,  where, 
in  plain  words,  He  once  more  before  the  Pharisees  testified  to  His  divinity. 

B.  Narration. — (a)    The    Lord's    testimony    for    His    divinity, 
(b)  The  reproach  of  blasphemy,     (c)  Jesus  refers  to  His  works. 
The  Lord's  return. 

C.  Explanation.— "  The  Jews  therefore  came  round  about  him,"  namely, 
the  Scribes  and  Pharisees.  "  How  long  dost  thou  hold  our  souls  in 
suspense  ?  "  meaning  will  you  leave  us  uncertain  as  to  your  person  ?  "  Jesus 
answered  them :  The  works  that  I  do  in  the  name  of  my  Father  " — by  virtue 
of  my  Father  (God).  "Give  testimony  of  me,"  meaning  of  My  divinity. 
"  My  sheep  hear  my  voice,"  meaning  you  do  not  belong  to  the  flock  of  my 
faithful.  "  No  one  can  snatch  them  out  of  the  hand  of  my  Father " ;  that 
means  no  power  on  earth  can  separate  them  from  me.  (&)  "The  Jews  then 
took  up  stones,  to  stone  him,"  because,  in  their  blindness,  they  regarded  the 
plain  testimony  of  Jesus  for  His  divinity  as  a  blasphemy.  "  For  which  of 
those  works  do  you  stone  me?"  meaning  what  evil  have  I  done  that  you 

*  For  the  higher  classes. 


296  TEACHER'S  HANDBOOK   TO   BIBLE   HISTORY. 

should  want  to  stone  me?  (c)  "But  if  I  do  the  works  of  my  Father,  though 
you  will  not  believe  me,  believe  the  works,"  meaning  by  reason  of  the  works 
through  which  I  have  so  often  proved  my  divinity,  (d)  "  They  sought  to 
take  him,  but  he  escaped  out  of  their  hands" — without  their  being  able  to 
prevent  Him,  as  His  omnipotence  restrained  them. 

D.  Commentary. — Jesus  True   God.     In  our  story  we  find  a 
threefold  proof  of  Jesus'  divinity,  and  it  is:   (a)   In  His  words. 
He  called  God  His  Father,  consequently  He  is  the  Son  of  God  and 
true  God.    He  gives  to  those,  who  believe  in  Him,  life  everlasting 
which  only  eternal  God  can  give;  and  "no  one,"  He  goes  on  to 
say,  "  can  snatch  them  out  of  my  hand,"  because  He  possesses  an 
exalted  power,  omnipotence,  above  all  earthly  power.     Jesus  finally 
and  distinctly  said :  "  I  and  my  Father  are  one,"  namely,  according 
to  nature  and  essence  as  God.     Jesus  and  the  Father  are  two  per 
sons,  but  as  God  only  one.     (b)  In  His  works.     With  reason  Jesu 
appealed  to  His  miracles  as  an  infallible  proof  of  His  divinity.    The 
man  born  blind  who  was  cured  had  told  the  high  council :  "  Unles 
this  man  were  of  God,  he  could  not  do  anything."     If,  then,  Jesu 
claimed  to  be  God,  and  worked  at  the  same  time  such  miracles,  He 
must  have  spoken  the  truth,  and  of  a  fact  be  He  whom  He  pre 
tended  to  be;  for  were  He  not  the  one  He  represented  Himself  to 
be,  then  He  would  have  lied,  and  would  have  been  a  sinner.    Yet 
"  How  could  a  sinner  work  such  miracles?  "  asked  some  of  the  better 
disposed  Pharisees  of  one  another.  The  miracle  (or  works)  of  Jesu 
are  consequently  a  striking  proof  of  His  divinity,     (c)  In  His  hoi) 
life.     Even  the  bitterest  enemies  of  the  Lord  could  not  reproach 
Him  with  having  done  any  evil.     To  His  question,  "  For  which  o 
those  works  do  you  stone  me  ?  "  they  were  obliged  to  answer,  by  their 
silence,  that  He  had  only  done  good,  which  is,  accordingly,  the 
testimony  of  Christ  (for  His  divinity). 

E.  Moral  Application. — The  divine  Saviour  is  your  Redeemer 
also,  because  you  belong,  through  holy  Baptism,  to  His  sheep.     He 
will  give  you  eternal  life,  and  no  power  on  earth  can  separate  you 
from  Him,  if  you  yourself  do  not  separate  yourself  from  Him  by 
mortal   sin.     Avoid,   therefore,   carefully  every   grievous   sin,   the 
greatest  evil.     Die  rather  than  commit  a  grievous  sin! 

LIV. — VARIOUS  SAYINGS  OF  JESUS. 

A.    Preparation. — Upon   different   occasions   Jesus   had   uttered   very   in- 
structive sayings,  ten  of  which  we  shall  quote  in  the  following. 


VARIOUS  SAYINGS  OF  JESUS.  297 

B.  Narration. — 

C.  Explanation. —  (a)    "My  doctrine,"  that  I  announce  to  you,  "is  not 
mine"    (meaning  not  discovered  by  me  as  man),  "but  proceeds  from  the 
Father" — a  divine  doctrine.     "But  from  him  that  sent  me" — the  Father's, 
therefore.     "If  any  man  will  do  the  will  of  him,  he  shall  know  the  doctrine 
whether  it  be  from  God,  or  whether  I  speak  from  myself  as  man."     (&) 
"  Light  of  the  world  " ;  thus  had  Simeon  already  named  Him.    "  If  any  man 
shall    follow   after   me" — by   living   according   to   my   doctrine.     "Light  of 
life,"  eternal  life,  meaning  to  partake  of  eternal  blessedness,     (c)  "  He  who 
would  come  after  me,  be  my  disciple,  let  him  deny  himself,"  meaning  sup- 
press  concupiscence   in  himself.     "Let  him   take   up   his   cross"    (meaning 
cares  and  sufferings)  "and  follow  me,"  the  divine  cross-bearer,     (d)  "The 
foxes  have  holes,"  in  which  they  dwell.    The  Son  of  man  hath  not  where  to 
lay  His  head,  to  rest,     (e)  "He  that  loveth  father  or  mother,  brother  or 
sister,  more  than  me  is  not  worthy  of  me,"  meaning  he  is  not  worthy  to  be 
my  disciple      (/)  "  He  that  loveth  "  his  life,  loves  it  inordinately,  shall  lost  it 
(g)   The  kingdom  of  heaven  suffers  violence;  it  must  be  gained  by  force, 
by  straining  every  nerve.     And  only  those  who  do  it  violence  will  carry  it 
away,  conquer  it     (/»)  "What  doth  it  profit,"  etc.,  for  eternity,  for  which, 
indeed,  he  is  destined.    "  Or  what  can  a  man  give  in  exchange  for  his  soul," 
meaning,  having  lost  it  man  can  not  ransom  it  from  perdition  with  the  goods 
of  the  whole  world.     (*)   "No  one  can  come  to  me"   (be  my  disciple)   if 
God  does  not  draw  him  by  His  grace.    "Let  him  keep  my  words,"  meaning 
live  according  to  them.    "  Shall  not  see  death,"  namely,  the  eternal  death  of 
the  damned.     (/)   "  Come  unto  me  all  ye  that  labor  and  are  heavily  bur- 
dened," with  earthly  sufferings,  trouble  and  sin.     "  I  will  refresh  you,"  with 
consolation   and   peace   of   soul.     "  My   yoke "    (meaning  my   service)    "  is 
sweet"    (is  not  bitter),  "and  my  burden  is  light" — what  I  impose  upon 
you,  what  I  ask  of  you. 

D.  Commentary. — I.  Jesus'  Doctrine  is  Divine.    Any  one  who 
faithfully  lives  according  to  it  can  experience  this  for  himself.    This 
doctrine  renders  those  who  live  according  to  it  virtuous,  perfect  and 
holy,  as  is  proved  by  the  numberless  saints  of  the  Catholic  Church. 
"  The  tree  is  known  by  its  fruit."     2.  Jesus  the  Light  of  the  World. 
He  has,  in  His  doctrine,  given  us  the  answer  to  the  most  important 
questions,  "  whence  "  and  "  whither."     Those  who  believe  in  Him, 
and  live  in  accordance  with  this  belief,  will  not  have  lived  in  vain ; 
their  goal  is  set  for  them — the  attaining  of  eternal  happiness;  the 
unbeliever,  however,  gropes  about  in  the  darkness.     3.  Following  of 
Jesus.     He  who  would  follow  after  Jesus,  in  order  to  be  glorified 
with  Him,  must  first  of  all  resemble  Him  by  self-denial  and  the 
carrying  of  the  cross.  The  way  of  the  cross  (the  way  of  suffering)  is 
the  way  to  heaven,  the  cross  is  the  key  of  heaven.  4.  The  Lord's  Pov- 


298  TEACHER'S  HANDBOOK   TO   BIBLE  HISTORY. 

erty.  It  was  great — greater  than  that  of  any  man.  They  who  would 
follow  after  Jesus  must  be  poor  in  spirit.  "  Blessed  are  the  poor 
in  spirit."  5.  The  Love  of  God  Must,  Above  all  Things,  be  Great. 
We  must  be  ready  to  lose  father  and  mother,  even  our  own  lift, 
rather  than  separate  ourselves  from  God  by  grievous  sin.  When 
do  we  love  God  above  all  things?  6.  The  Possession  of  Heaven  is 
Worth  Every  Exertion.  He  who  would  gain  heaven  must  struggle 
against  all  temptations  from  within  (evil  desires  and  inclinations) 
and  from  without  (tempters,  occasions  to  sin),  he  must  use  violence, 
compel  himself ;  for  "  the  kingdom  of  heaven  suffers  violence/'  etc. 
7.  The  Greatest  Injury  that  a  Man  can  Suffer,  Injury  to  the  Soul 
by  Grievous  Sin.  The  soul  is  so  exceedingly  precious  and  valuable 
that  if  it  should  be  lost  by  grievous  sin  it  can  not  be  replaced.  Whal 
are  the  consequences  of  mortal  sin?1  8.  Necessity  of  Grace.  In 
order  to  gain  Christ  (upon  earth  by  faith,  in  the  hereafter  in  heaven) 
the  grace  of  God  is  necessary ;  it  "  draws  "  men,  by  enlightening 
and  impelling  them  to  do  good  and  to  avoid  evil.  In  what  does 
actual  grace  consist?  To  what  extent  is  actual  grace  necessary  to 
us  ?  What  ought  we  to  do  in  order  to  obtain  the  grace  of  salvation  ? 
9.  With  Jesus  Alone  in  Consolation,  Peace  and  Happiness.  "  Come 
unto  me,"  etc. 

E.  Moral  Application. — Follow  Jesus  faithfully  and  you  will 
daily  resemble  Him  more;  cherish  meekness,  humility  and  in- 
nocence. Then  you  will  be  happy  here  and  in  the  hereafter.  Sin 
deprives  us  of  peace  of  heart,  of  cheerfulness ;  it  makes  us  morose, 
discontented,  and,  here  and  hereafter,  unhappy. 

LV. — THE  RAISING  OF  LAZARUS. 

A.  Preparation. — After  the  festival  of  the  dedication  of  the  Temple,  Jesus 
had  gone  into  the  desert  Juda,  from  there  to  the  Jordan  and  to  the  country 
east  of  Jordan  (Pera),  where  He  taught  the  people  who  flocked  to  hear 
Him.  A  messenger  sent  by  Martha  and  Mary  of  Bethania  met  him  there, 
through  whom  they  begged  Him  to  cure  their  brother  Lazarus,  who  was 
sick.  We  shall  learn  more  about  this  in  the  following  story. 

B.  Narration. — (a)   Sickness  and  death  of  Lazarus,     (b)  Ar- 
rival of  Jesus  at  Bethania  and  instructing  of  Martha,     (c)  Jesus 
greeted  by  Mary;  walk  to  the  grave,     (d)  The  raising  of  Lazarus, 
(e)  Effect  of  the  miracle  upon  the  Jews. 

C.  Explanation.— (a}    "Mary  and  Martha"    (cf.   XLIV.).     "This   sick- 

(O  55- 


THE  RAISING  OF  LAZARUS.  299 

ness  is  not  unto  death  "  (thus  spoke  the  Lord,  because  he  was  going  to  raise 
Lazarus  again)  "but  for  the  glory  of  God:  that  the  Son  of  God  may  be 
glorified  by  it" — by  the  miracle  of  raising  the  dead  to  life,  so  that  many, 
recognizing  Jesus  as  the  Son  of  God,  would  praise  God.  "Lazarus  our 
friend  sleepeth;  but  I  go  that  I  may  awake  him  out  of  sleep"  (cf.  XXXI. : 
"The  damsel  is  not  dead,  but  only  sleepeth").  The  disciples  thought  Jesus 
spoke  of  ordinary  sleep,  which  in  severe  illness  is,  as  a  rule,  an  auspicious 
symptom.  "And  I  am  glad,  for  your  sakes,  that  I  was  not  there,  that  you 
may  believe,"  meaning  believe  more  firmly  that  I  am  the  Son  of  God. 
Witnessing  the  raising  from  the  dead.  (&)  Martha  said:  "Lord,  if  thou 
hadst  been  here  my  brother  had  not  died."  Martha  hoped  and  believed  that 
Jesus,  by  His  prayer,  could  raise  Lazarus  to  life.  "  I  am  the  resurrection 
and  the  life,"  etc.  I  have  the  power  myself  to  raise  Lazarus  from  the  dead 
and  make  him  live.  "  He  that  believeth  in  me,  though  he  be  dead,  shall 
live,"  in  heaven.  "  He  that  believeth  shall  not  die  for  ever,"  meaning  die  in  a 
spiritual  way,  be  damned,  (c)  "  Martha  called  Mary  secretly,"  in  order  that 
Jesus'  enemies  who  were  present  might  not  notice  it  "And  Jesus  wept," 
in  sympathy  with  the  stricken  sisters,  (d)  "  Lord,  by  this  time  he  stinketh." 
Lazarus  had  already  begun  to  decompose.  This  thought  made  Martha  lose 
confidence  that  her  brother  could  be  brought  back  to  life.  Jesus  saith  to 
her :  "  Did  I  not  say  to  thee,  that  if  thou  wilt  believe,  thou  shalt  see  the 
glory  of  the  Lord?"  meaning  His  omnipotence.  "Because  of  the  people 
who  stand  about  have  I  said  it,"  namely,  the  prayer  of  thanksgiving  in  order 
that  the  people  should  not  be  led  to  think  that  He  brought  Lazarus  to  life 
through  the  power  of  hell,  (e)  Jesus  went  into  a  retired  country,  near 
Jericho,  out  of  His  enemies'  way,  because  the  hour  of  His  passion  had  not 
come. 

D.  Commentary. — i.  Jesus  True  God.  Jesus  proves  His  divinity 
anew  in  this  event,  (a)  He  called  Himself  the  "  Son  of  God." 
"  That  the  Son  of  God  may  be  glorified  by  it."  (b)  He  revealed  a 
divine  attribute,  omniscience,  by  imparting  to  His  disciples  the  news 
of  Lazarus'  death,  although  still  far  from  Bethania.  (c)  He  ac- 
cepted Martha's  confession.  "Yea,  Lord,  I  believe,"  etc.  (d) 
He  called  God  His  Father:  "  Father,  I  give  thee  thanks,"  etc.  (e) 
Finally,  He  raised  to  life  Lazarus,  who  was  already  decomposing. 
2.  Purpose  of  the  Miracle.  The  raising  of  Lazarus  was  one  of  the 
most  significant  of  Jesus'  miracles.  The  Lord  worked  this  great 
miracle,  shortly  before  His  death,  (a)  on  account  of  His  disciples, 
who  were  once  more  made  to  realize  His  divinity  and  were  strength- 
ened in  their  belief  in  Him,  so  that  they  should  not  doubt  Him  when 
witnessing  His  wretchedness  and  defenselessness  during  His  pas- 
sion, and  (b)  on  account  of  the  Jews,  to  whom  He  wished  to  give 
another  opportunity  to  recognize  in  Him  the  Messias.  3.  The 
Eleventh  Article  of  the  Creed.  Martha's  words,  "  I  know  that  he 


3oo  TEACHER'S  HANDBOOK   TO   BIBLE   HISTORY. 

shall  rise  again  in  the  resurrection  at  the  last  day,"  manifest  her 
belief  in  the  resurrection  of  the  dead.  This  faith  was  confirmed 
by  Christ.  How  long  does  the  body  remain  in  the  earth? 

E.  Moral  Application. — Your  body  also  will  rise  again!  Take 
care  that  you  never  profane  and  dishonor  it  by  sin,  especially  by 
sins  against  holy  purity;  so  that  you  one  day  may  rise  from  your 
grave  with  a  glorified  body. 

LVI. — JESUS  FORETELLS  His  PASSION.    HE  Is  ANNOINTED  BY 

MARY. 

A.  Preparation. — After  the  raising  of  Lazarus,  the  Lord  went  to  Ephrem, 
a  little  town  near  the  desert,  from  where  He  went  north  as  far  as  the 
boundary  line  of  Samaria  and  Galilee,  and  again  proceeded  south,  by  way  of 
Jericho,  to  Bethania.  The  events  of  this  journey  we  shall  now  learn. 

B.  Narration. — (a)  Jesus'  prophecy  concerning  His  passion, 
(b)  Jesus  at  Jericho,  (c)  Jesus  at  Bethania. 

C.  Explanation.— (a)  "The  festival  of  Easter"   (Pasch),  the  fourth  and 
last  during  the  public  life  of  Jesus.     Jesus  tells  His  apostles  that  He  will 
be  delivered  up,  handed  over,  to  the  Gentiles,  namely,  to  the  Roman  governor 
Pilate  and  his  soldiers.     "They,  however,  understood  none  of  these  things," 
because  they  could  not  imagine  why  the  innocent  Jesus  should  be  put  to  death. 
(&)  "  Simon  the  leper."   He  had  formerly  been  a  leper.    Simon  was  related 
to  Lazarus,  Mary  and  Martha.     Judas  said :  "  Why  was  not  this  ointment 
sold  and  given  to  the  poor  ?  "   "  He  was  a  thief " ;  that  is  to  say,  Judas  had 
often  appropriated  money  from  the  purse  which  the  Lord  had  in  common 
with  His  disciples.     "For  the  poor  you  have  always  with  you;  but  me  you 
have  not  always."    The  Lord  spoke  thus,  in  view  of  His  approaching  death. 

D.  Commentary. — i.  Jesus  True  God.    We  have  two  proofs 
for  the  divinity  of  Jesus  in  this  story:  (a)  His  omniscience.     All 
things  happened  as  Jesus  had  foretold  them  (prophesied),  and  as  re- 
lated in  this  story.  He  showed  thereby  a  divine  attribute,  omniscience. 
Jesus  had  prophesied  that  He  would  be  delivered  to  the  high  priests 
scribes;  that  by  them  he  would  be  condemned  to  death;  that  He 
would  be  given  over  to  the  Gentiles;  that  He  would  be  mocked, 
spit  upon,  scourged  and  crucified,  and  that  He  would  rise  again 
upon  the  third  day;  further,  that  Mary's  good  work  would  be  an- 
nounced  throughout  the   whole   world   in   the   Gospel,     (b)    His 
omnipotence.     Jesus  gave  proof  of  this  by  healing  the  blind  man 
of  Jericho.     2.  Avarice.     Judas  loved  money  inordinately.     When 


JESUS'  TRIUMPHAL  ENTRY  INTO  JERUSALEM. 


301 


do  we  sin  by  avarice?  Avarice  is  a  capital  sin,  from  which  many 
others  proceed.  The  avaricious  Judas  stole  money  from  the  com- 
mon purse ;  he  was  therefore  a  thief.  He  stinted  the  poor  of  their 
alms  while  professing  to  love  them.  "  Why  was  not  this  ointment 
sold  and  given  to  the  poor  ?  "  In  truth,  he  was  only  anxious  to  get 
control  of  so  large  a  sum  of  money,  so  that  he  might  appropriate 
part  of  it  for  himself.  In  his  unlimited  avarice  he  later  betrayed 
his  own  Lord  and  Master  for  money.  What  other  sins,  therefore, 
proceeded  from  Judas'  avarice? 

E.  Moral  Application. — Have  you  ever  taken  anything  wrong- 
fully from  your  brothers,  sisters,  schoolmates,  parents  or  other  per- 
sons (pencils,  pens,  fruit,  money)  ?  If  you  did,  then  you,  too,  have 
stolen,  like  wicked  Judas.  Return  stolen  property  as  quickly  as 
possible,  and  make  a  resolution  never  again  to  be  dishonest. 

LVII. — JESUS'   TRIUMPHAL   ENTRY   INTO  JERUSALEM. 

A.  Preparation. — From  Bethania  Jesus  took  the  road  to  Jerusalem,  in 
order  to  make  His  triumphal  entry  into  that  city. 

B.  Narration. — (a)  Sending  of  the  disciples  to  Bethphage. 
(b)  The  Lord's  triumphal  procession,  (c)  Lamentation  of  Jesus 
over  the  city,  (d)  Entry  into  Jersualem. 

C  Explanation. — (a)  "  Bethphage,"  a  market-place  upon  Mount  Olivet. 
"  You  shall  find  the  colt  of  an  ass,  upon  which  no  man  hath  ever  sat " ;  it 
had  to  be  an  animal  of  this  description,  because  it  was  intended  for  the 
Messias,  and  therefore  must  not  have  been  used  by  any  one  before,  (b)  "On 
account  of  the  festival" — Easter  (Pasch).  They  cut  down  boughs  from 
the  trees  and  carried  palm  branches;  the  latter  were  regarded  as  tokens  of 
gladness  and  rejoicing.  As  Jesus,  the  great  miracle- worker,  had  become 
very  popular  with  the  people,  they  wished  to  prepare  a  triumphal  entry  for 
Him.  "  Hosanna !  " — a  joyful  exclamation.  "  Blessed  is  he  that  cometh  in 
the  name  of  the  Lord.  Blessed  be  the  kingdom  of  our  father  David  that 
cometh" — meaning  the  Messias,  who  was  to  be  a  descendent  of  David's; 
"  Hosanna  in  the  highest,"  namely,  in  heaven,  where  the  angels  shall  join 
in  the  jubilation  of  the  people.  The  chief  priests  and  the  scribes  were 
moved  with  envy  at  this  ovation  of  the  people,  and  they  wanted  to  restrain 
them;  forbade  them  to  take  part  in  it.  (c)  Jesus  went  up  to  Mount  Olivet 
with  His  disciples,  whence  He  could  see  the  city  of  Jerusalem.  Jesus  wept 
over  it,  saying :  "  If  thou  also  hadst  known,  and  that  in  this  thy  day  (mean- 
ing such  an  important  day  for  thee),  the  things  that  are  for  thy  peace  (that 
is  to  say,  that  pertain  to  thy  eternal  salvation)  ;  but  now  they  are  hidden 
from  thy  eyes."  "For  the  days  shall  come  upon  thee"  (siege  of  the  enemy). 


302  TEACHER'S  HANDBOOK   TO  BIBLE  HISTORY. 

And  they  shall  "beat  thee  flat  to  the  ground,  and  thy  children  who  are  in 
thee"  (the  inhabitants).  "Because  thou  hast  not  known  the  time  of  thy 
visitation" — because  thou  hast  not  profited  of  the  time  of  grace,  (d)  And 
the  multitudes  came  forth  to  meet  Him  in  the  streets,  in  order  to  see  the 
famous  worker  of  miracles. 

D.  Commentary. — I.    Jesus    the    Promised    Redeemer.    Even 
earlier  (see  XXXIV.)  the  Jews  had  wanted  to  make  Him  king.    But 
then  Jesus  fled  from  them.     Now,  however,  shortly  before  His 
passion  and  death,  He  permitted  this  homage,  in  order  to  reveal 
Himself  before  all  the  people  as  the  promised  Redeemer  who,  ac- 
cording   to  the  words  of  the  prophet  Zacharias,  was  to  make  His 
entry  into  Jerusalem  seated  upon  an  ass,  amid  the  acclamations  of 
the  people.     "  Rejoice  greatly,  O  daughter  of  Sion ;  shout  for  joy, 
O  daughter  of  Jerusalem:  Behold,  thy  King  will  come  to  thee,  the 
just  and  Saviour:  he  is  poor  and  riding  on  a  colt,  the  foal  of  an 
ass."     This  passage  of  Scripture  was  fulfilled  by  the  entry  of  Jesus 
into  Jerusalem.     Consequently,  He  is  the  Redeemer  promised  by  the 
prophets.     Whence  do  we  know  that  Jesus  Christ  is  the  promised 
Redeemer  ?     2.  Jesus  Son  of  God  and  True  God.     This  story  again 
contains  several  proofs  of  Jesus'  divinity,     (a)  He  reveals  divine 
attributes :  Omniscience,  by  knowing  of  the  ass's  colt  in  the  market- 
place of  Bethphage  and  by  foretelling  the  future  destruction  of 
Jerusalem;  omnipotence,  by  healing  the  blind  and  the  lame  in  the 
Temple,     (b)   He  applied  to  Himself  a  passage  from  the  eighth 
Psalm,  which  treats  of  the  praises  of  God.     What  is  the  testimony 
of  Christ?   3.  The  Tears  of  Jesus.     At  the  sight  of  Jerusalem,  to 
which  He  would  offer  His  grace  for  the  last  time,  and  which,  as  He 
foresaw,  would  again  stubbornly  shut  itself  out  from  the  belief  in 
Him.     He  wept   (a)   over  the  blindness  and  stubbornness  of  His 
people,  who  would  one  day  be  so  heavily  visited  for  it.     His  tears 
concerned  (b)  the  awful  destruction  of  Jerusalem,  and,  finally,  (c) 
sinners,  as  Jerusalem,  in  her  stubbornness,  is  an  image  of  stubborn 
and  impenitent  sinners.     4.  Palm  Sunday.     The  blessing  of  the 
palms. 

E.  Moral  Application. — Perhaps  the  Saviour's  tears  concerned 
also  you!     If  in  the  past  you  have  despised  the  salutary  admoni- 
tions  which   your   parents,   teachers   and   spiritual   advisers   have 
bestowed  upon  you,  then  let  the  Lord's  tears  produce  a  change  in 
you  to-day.    "  Perceive  in  this  day  the  things  that  are  for  thy 
peace!" 


THE  PARABLE  OF  THE  MARRIAGE  FEAST.  303 


LVIII. — THE  PARABLE  OF  THE  MARRIAGE  FEAST. 

A.    Preparation. — On  the  following  day  Jesus  left  Bethania  and  went  to 
Jerusalem,  to  the  Temple.    We  shall  now  hear  what  He  did  there. 

B.     Narration. — (a)  Purifying  of  the  Temple,     (b)  The  parable 
of  the  marriage  feast. 

C.  Explanation. — (a)   "He  purified  it  as  he  had  done  once  before"   (cf. 
XV.).     (b)   "The  kingdom  of  heaven  is  like  to  a  man  being  a  king,  who 
made  a  marriage  for  his  son,"  meaning  he  gave  a  celebration  in  honor  of 
his   son's   marriage.     "  And   he   sent   his    servants   to   call   them   that   were 
invited  to  the  marriage,  and  they  would  not  come  " ;  they  despised  the  invita- 
tion.    They   were   all   occupied   with   different   things,   business,   etc.     "  Go, 
therefore,  into  the  highways,  and  as  many  as  you  shall  find,  invite  to  the 
wedding,"   that  all   these  preparations  may  not   be   in  vain.     The   servants 
went  into  all  the  streets  where  wayfarers  might  be  found  in  plenty.     "  The 
king  saw  a  guest  who  had  not  on  a  wedding  garment,"  although,  according 
to  Oriental  custom,  one  had  been  handed  to  him.    "  He  was  silent,"  because 
he  had  no  excuse. 

D.  The  occasion  for  this  parable  was  supplied  by  the  stubborn- 
ness of  the  Jews,  whom  the  Lord  had  so  frequently  called  to  the 
true  faith  by  His  teachings  and  miracles,  they,  however,  not  accept- 
ing His  invitation. 

E.  Commentary. — The  king  is  God  the  Father,  his  son  Jesus 
Christ,  the  bride  is  the  Church,  the  marriage  is  the  spiritual  union 
of  Christ  with  His  Church.     Those  first  invited  are  the  Jews,  whom 
God  invited  through  the  prophets  (later  through  John  the  Baptist). 
The  "  other  servants "  whom  God  thereupon  sent  forth  are  the 
apostles  and  disciples.     But  instead  of  obeying  their  call,  those  in- 
vited laid  hands  upon  these  divine  messengers,  maltreated  them, 
even  put  them  to  death.     Then  God  sent  the  Roman  army,  which 
destroyed  their  city  (Jerusalem).     After  the  Jews  refused  the  in- 
vitation the  heathen  came,  and  still  come,  in  great  numbers,  into  the 
Church.     At  the  end  of  time  (on  the  last  day)  the  Lord  will  appear, 
to  inspect  the  guests.     Those  who  wear  not  the  wedding  garment 
will  be  cast  out  into  exterior  darkness  (hell).     The  lesson  of  this 
parable  is  a  twofold  one:  In  order  to  be  members  of  the  Church 
and  participate  in  the  joys  of  heaven  you  must  not  only  (a)  possess 
the  true  faith,  but  also  (b)  have  on  a  wedding  garment;  that  is  to 
say,  be  in  the  state  of  sanctifying  grace. 


304  TEACHER'S  HANDBOOK   TO   BIBLE   HISTORY. 

F.  Further  Development* — i.  The  king's  marriage  feast  a  type, 
or  image,  of  Holy  Communion :  All  Christians  are  invited  to  it,  but 
many  will  not  come.     Worldly  interests,  earthly  cares,  hold  them 
back.     Those,  however,  who  do  come  to  this  miraculous  banquet, 
must  be  in  the  state  of  sanctifying  grace.     How  would  you  receive 
unworthily  ?     2.  Hell :  Those  who  possess  not  the  wedding  garment 
(sanctifying  grace)   "  will  be  cast  out  into  the  exterior  darkness, 
where  there  shall  be  weeping  and  gnashing  of  teeth."     What  is  hell  ? 

G.  Moral  Application. — God  grant  that  you  may  never  approach 
the  table  of  the  Lord  unworthily.     The  frightful  consequences  of 
so  doing  are  spiritual  blindness,   stubbornness  of  heart,   often  a 
death  in  sin,  therefore,  and  final  damnation. 


LIX. — THE  COIN  OF  TRIBUTE. 

A.  Preparation. — After  the  Saviour  had  related  the  foregoing  parable,  the 
Pharisees  took  counsel  among  each  other  as  to  how  they  might  condemn 
Jesus  to  death.  We  shall  hear  in  the  following  story  about  the  plan 
they  devised. 

B.  Narration. — 

C.  Explanation. — (a)  "And  they  sent  to  him  some  of  the  Pharisees  and 
of  the   Herodians,   to   catch  him  in  his   words,"   meaning  they  wanted,   if 
possible,  to  draw  some  kind  of  a  word  from  the  Lord  by  reason  of  which 
they  might  denounce   Him.     They   sent  to   Him  their   disciples,  who,   like 
most  of  the  Jews,  were  hostile  to  the  Romans  and  to  Herod.     The  answer 
to  the  question  which  they  were  to  put  to  the  Lord,  would,  they  expected, 
cause  discontent  one  way  or  the  other.     They  said  to  Him :  "  Master,  we 
know  that  thou  teachest  the  way  of  God  in  truth,"  meaning  the  command- 
ments  of   God.     "That  thou   hast   no   respect  of   persons,"   meaning  thou 
teachest  without  fear  of  man.     "  Is  it  allowed  by  God  to  give  tribute  to 
Caesar?"  that  is  to  say,  to  the  Roman  emperor.     "You  hypocrites."     Jesus 
knew  that  the  Pharisees  were  not  desirous  for  a  solution  of  this  question,  but 
that  they  only  wanted  to  injure  Him,  to  lay  a  snare  for  Him.    "  Coin  of  the 
tribute,"  meaning  the  coin  with  which  the  tribute  had  to  be  paid.     "  Render 
therefore  to  Caesar  the  things  that  are  Caesar's,  and  to  God  the  things  that 
are  God's,"  meaning  that  which  is  due  to  either. 

D.  Commentary. — i.  Hypocrisy.     The  Pharisees  pretended  that 
they  really  wanted  to  learn  the  truth,  while  inwardly  they  were 
watching  for  the  Lord's  answer,  so  as  to  deliver  the  hated  Jesus  of 

*  For  the  higher  classes. 


THE  GREATEST  OF  THE  COMMANDMENTS.  305 

Nazareth  to  judgment  and  death.  When  do  we  sin  by  hypocrisy? 
2.  Obedience  to  Superiors.  As  superiors  have  been  ordained  by 
God,  in  order  to  protect  property  and  life  of  individuals,  to  uphold 
order  and  peace,  and  to  let  right  and  justice  prevail,  therefore  we 
are  in  duty  bound  to  faithfully  obey  them,  and  we  must  execute 
conscientiously  the  offices  they  require  of  us.  This  obligation  Jesus 
Himself  plainly  taught  with  the  words :  "  Render  unto  Caesar  that 
which  is  Caesar's."  To  whom,  besides  our  parents,  do  we  owe 
respect,  love  and  obedience  ?  Why  do  we  owe  obedience  to  spiritual 
and  temporal  superiors? 

E.  Moral  Application. — This  story  should  fire  you  with  a  pro- 
found horror  of  hyprocrisy.  You  can  not  deceive  God.  Always  be 
sincere  in  word  and  deed,  and  remember,  "  No  hyprocrite  shall  come 
before  God's  presence"  (Job  xiii.  16). 

LX. — THE  GREATEST  OF  THE  COMMANDMENTS.    DENUNCIATION  OF 
THE  PHARISEES.    THE  WIDOW'S  MITES. 

A.  Preparation. — In  the  last  days  before  His  death  Jesus  taught  frequently 
in  the  Temple  the  most  important  principles  of  His  doctrine,  and  warned  the 
people  against  His  adversaries,  the  Pharisees.    We  shall  learn  in  the  follow- 
ing story  what  Jesus  especially  taught  in  those  days. 

B.  Narration. — (a)  The  greatest  commandment,   (b)  Denuncia- 
tion of  the  Pharisees,     (c)  The  widow's  mites. 

C.  Explanation. — (a)    "  And  one  of  them,  a  doctor  of  the  law,   asked 
him,  tempting  him"  (cf.  LIX.),  "Master,  which  is  the  great  commandment 
in  the  law  ?  " — the  most  important.    Jesus  said  to  him :  "  Thou  shalt  love  the 
Lord  thy  God  with  thy  whole  heart,  and  with  thy  whole  soul,  and  with  thy 
whole  mind,"  and  the  other  is  like  to  this,  just  as  important:  "Thou  shalt 
love  thy  neighbor  as  thyself."     "Upon  these  two  commandments  dependeth 
the  law  and  the  prophets,"  meaning  that  by  observing  these  two  we  shall 
fulfill  all  the  other  commandments,     (b)  "  Wo  to  you,"  meaning  severe  pun- 
ishment  awaits   you.     "Who   pay   tithe   of   mint,   and   anise,   and   cumin" 
(cf.  XLIX.).     "You  blind  guides,"  which  means  you  want  to  be  leaders 
of  the  people,  although  blinded  yourselves  you  walk  in  false  paths.      "Vou 
are  like  to  whited  sepulchres."     According  to  the  custom  of  the  Jews,  the 
graves  are  whitewashed  every  year,  so  that  they  may  be  perceptible  from  a 
distance,  and  thereby  be  avoided,  for  to  come  in  contact  with  graves  was 
considered  defiling,     (c)   The  box  for  offerings,  in  the  women's  forecourt. 
"  A  certain  poor  widow  cast  in  two  brass  mites,"  all  she  was  possessed  of. 

D.  Commentary. — I.    The   Greatest   Commandment.     This,  ac- 


306  TEACHER'S  HANDBOOK   TO   BIBLE   HISTORY. 

cording  to  the  Lord,  is  the  commandment  to  love  God  and  our 
neighbor.  Whoever  observes  this  commandment,  will  also  fulfill, 
for  the  love  of  God  and  for  his  neighbor,  all  other  commandments 
which  define  the  obligations  we  have  toward  God,  our  neighbor 
and  toward  ourselves.  Which  is  the  chief  commandment,  that  con- 
tains in  itself  all  the  others  ?  What  is  charity  P1  We  must  love  God 
with  all  the  powers  and  capabilities  of  our  soul,  because  He  is  the 
supreme  and  most  amiable  God.  Why  do  we  love  God  above  all 
things?  The  standard  for  the  love  of  our  neighbor  is  the  self-love 
which  is  implanted  in  our  hearts.  What  are  we  commanded  to  do 
by  the  commandment  of  brotherly  love?  Who  is  your  neighbor? 
Ought  the  Christian  to  love  also  himself?  In  what  does  Christian 
self-love  consist?  2.  The  Good  Intention.  That  widow,  who  only 
dropped  mites  into  the  treasury,  had  given  according  to  our 
Lord's  words,  more  than  others  who  had  given  much  money. 
While  the  others  "  gave  of  their  abundance,"  "  the  poor  widow  gave 
all  she  had,"  for  the  love  of  God.  We  can  learn  from  this  that  God 
does  not  regard  the  size  of  the  gift,  but  much  more  the  disposition 
of  heart,  the  good  intention,  the  spirit  in  which  it  is  given.  What 
does  God  regard  chiefly  in  our  good  works?  What  is  a  good  in- 
tention? How  may  we  quickly  awaken  a  good  intention? 

E.  Moral  Application. — Bear  in  your  hearts  a  love  for  your 
neighbor.  Take  care  never  to  despise  or  ridicule  others,  for  they  are 
God's  children,  the  same  as  yourself. 


LXI. — PROPHECY  OF  THE  DESTRUCTION  OF  JERUSALEM,   AND  OF 

THE    END   OF    THE    WORLD. 

A.  Preparation. — After  the  Saviour  had  extolled,  belore  all  His  hearers, 
the  self-sacrifice  of  that  widow,  He  arose  and  left  the  Temple.  He  de- 
scended the  mountain  (Moria)  upon  which  stood  the  Temple,  passed  through 
the  valley  watered  by  the  brook  of  Cedron,  and  betook  Himself  to  Mount 
Olivet,  where,  with  His  disciples,  He  seated  Himself  in  view  of  the  Temple. 
There  He  gave  them  a  memorable  prophecy,  of  which  we  shall  hear  more  in 
the  following  story. 

B.  Narration. — (a)  Prophecy  concerning  the  signs  preceding  the 
destruction  of  Jerusalem  and  the  end  of  the  world,     (b)  The  de- 
struction of  Jerusalem,     (c)  The  end  of  the  world. 

C.  Explanation. — (a)  "His  disciples  said  to  Him:    Master,  behold  what 
manner  of  stones  and  what  buildings."    The  disciples  marveled  at  the  mag- 

(i)  109. 


PROPHECY  OF  DESTRUCTION  OF  JERUSALEM.  307 

nificence  of  the  Temple  building,  which,  built  of  colossal  stones,  seemed 
erected  for  eternity.  Jesus  answered :  "  Not  a  stone  shall  be  left  upon  a 
stone,"  meaning  this  enormous  edifice  will  be  razed  to  the  ground.  "  Tell  us 
when  shall  these  things  be?"  The  disciples  believed  that  such  a  destruction 
of  the  Temple  would  only  take  place  at  the  end  of  the  world.  "You  will 
have  to  answer  before  your  judges.  Then  many  shall  be  scandalized";  fall 
away  from  the  faith  and  betray  those  who  remain  faithful.  "  But  he  that 
shall  persevere  to  the  end,  he  shall  be  saved,"  meaning  those  who  keep  the 
faith  steadfastly  till  death.  The  Gospel  shall  be  preached  to  all,  for  a  testi- 
mony, in  order  that  none  may  excuse  themselves  at  the  judgment  of  being 
ignorant  of  the  true  faith.  "And  then  shall  the  consummation  come "  the 
end  of  the  world,  (fc)  "Clothing,"  meaning  clothing  better  than  a  laborer's 
dress.  "Until  the  times  of  the  nations  shall  be  fulfilled,"  meaning  until  the 
heathen  shall  accept  the  true  faith  and  enter  the  Church  of  Jesus,  (c)  "After 
that  day,"  meaning  after  the  destruction  of  Jerusalem,  an  uncertain,  consider- 
able time  afterward.  "The  sun  will  lose  its  light,"  etc.,  because  it  will  be 
darkened.  "  The  powers  of  the  heavens  shall  be  moved,"  the  firmament  will 
be  violently  shaken  and  clothed  in  utter  darkness.  "  The  sign  of  the  Son 
of  man,"  the  cross.  "  Amen,  I  say  to  you,  that  this  generation  shall  not  pass 
(away)  until  all  these  things  be  done."  "  When  you  shall  see  these  things 
come  to  pass,  know  ye  that  it  is  very  nigh,  even  at  the  doors,"  that  is  to  say 
the  destruction  of  the  world. 

D.  Commentary. — i.  The  Destruction  of  Jerusalem.  Jesus' 
prophecy  concerning  the  destruction  of  Jerusalem,  was  literally  ful- 
filled, as  history  proves,  (a)  Signs.  "  Many  shall  come  in  my 
name,"  saying,  "  I  am  Christ."  As  a  matter  of  fact,  many  false 
teachers  (Christs)  arose,  who  led  numbers  astray.  About  six  years 
before  the  destruction  of  Jerusalem  war,  pestilence,  famine  and 
earthquakes  devastated  the  country.  "And  then  they  shall  put  you 
to  death."  In  the  year  A.  D.  67  Peter  and  Paul  died  a  martyr's 
death,  many  other  Christians  preceded  and  followed  them  in  martyr- 
dom. "  When  you  shall  see  Jerusalem  besieged  by  armies,"  etc.  As 
a  matter  of  history  the  Romans,  under  Vespasian,  marched  against 
Jerusalem  with  a  powerful  army,  in  order  to  subdue  the  rebellious 
Jews.  The  Christians,  in  obedience  to  the  Lord's  words :  "  then  let 
those  that  are  in  Judea  flee  to  the  mountains,"  fled  hastily  out  of 
Judea  toward  the  city  of  Pella,  in  the  province  of  East  Jordan, 
(b)  The  end.  Vespasian  gave  the  command  over  to  Titus,  who 
surrounded  Jerusalem.  "  Great  tribulation  "  arose  in  the  city,  many 
died  of  hunger,  until  finally  Titus  carried  the  city  by  assault,  in 
which  many  thousands  "  fell  by  the  sword  "  while  others  (97,000) 
were  led  away  captive  into  all  nations  to  serve  as  slaves.  Jerusalem 
was  literally  trodden  down  by  the  Gentiles,  completely  destroyed, 


3o8  TEACHER'S   HANDBOOK   TO   BIBLE   HISTORY. 

and  of  the  magnificent  Temple  "  no  stone  was  left  upon  another." 
2.  Jesus  True  God.  The  precise  fulfillment  of  this  prophecy  is  a 
new  proof  for  the  divinity  of  Jesus,  who  thereby  revealed  a  divine 
attribute,  omniscience.  Can  you  quote  for  me  what  Jesus  prophe- 
sied? 3.  The  End  of  the  World.  That  what  Jesus  prophesied 
concerning  the  end  of  the  world  will  take  place  just  as  certainly 
as  the  end  of  Jerusalem,  which  He  foretold.  Enumerate  the  signs 
which  will  precede  the  end  of  the  world  (above,  I  (a) ).  What  do  the 
words  mean:  "  Whence  He  shall  come  to  judge  both  the  living  and 
the  dead"?  (Eleventh  article  of  the  creed). 

E.  Moral  Application. — As  uncertain  as  the  time  of  the  world's 
end,  so  uncertain  is  your  end — death.  You  can  make  no  better 
preparation  for  the  uncertain  hour  of  death  than  by  carefully  avoid- 
ing sin,  by  remaining  God's  children.  Bear  .in  mind  the  Saviour's 
exhortation :  "  Watch  and  pray  always,  in  order  that  you  may  be 
found  worthy  .  .  to  stand  before  the  Son  of  man." 

LXII. — THE  PARABLE  OF  THE  WISE  AND  FOOLISH  VIRGINS. 

A.  Preparation. — As  a  sequel  to  the  prophecy  of  the  end  of  the  world, 
the  Saviour  related  to  His  disciples  the  parable  of  the  wise  and  foolish 
virgins. 

B.  Narration. — (a)    Expectation,      (b)    Coming   of   the   bride- 
groom. 

C.  Explanation.— (a)    "Coming"  to  the  judgment.     "Then  the  bride- 
groom came."     At  the  end  of  the  world  the  Son  of  man   shall  come  for 
judgment,  and  the  faithful  will  be  in  the  position  of  the  ten  virgins.     "They 
went  forth  to  meet  Him,"  to  bring  Him  to  the  marriage  feast.     (&)  "  They 
trimmed  their  lamps,"  that  is  to  say  they  put  them  in  order,  by  filling  them 
with  oil  from  the  vessels  which  they  had  brought  with  them.    "  Amen,  I  say  to 
you  I  know  you  not,"  meaning  I  will  have  nothing  to  do  with  you.    "  Watch 
ye,  therefore,  because  ye  know  not  the  day  nor  the  hour" — when  the  Lord 
shall  come  to  call  you. 

D.  Occasion  for  the  Parable. — The  divine  Saviour  had  concluded 
His  prophecy  about  the  end  of  the  world  with  the  words :  "  Watch 
therefore  and  pray  always,"  etc.     In  order  to  incite  His  disciples 
to  a  conscientious  observance  of  this  exhortation  He  related  this 
parable,  by  which  the  disciples  should  perceive  what  a  sad  fate 
overtook  those  who  did  not  hold  themselves  in  readiness  for  the 
Lord's  coming. 


THE  PARABLE  OF  THE  TALENTS. 


3°9 


E.  Commentary. — The  bridegroom   is   Jesus   Christ,   the  virgins 
who  went  forth  to  meet  Him  are  the  Christians,  who  should  hold 
themselves  in  readiness  for  the  coming  of  Jesus  to  judgment,  the 
lamp  is  the  emblem  of  faith,  the  oil  signifies  good  works.     The  wise 
virgins,  accordingly,  are  those  Christians  who  live  up  to  their  faith 
and  do  good  works ;  the  foolish  virgins,  on  the  other  hand,  are  the 
idle  and  lukewarm  Christians.    As  the  bridegroom,  in  our  parable, 
came  quite  suddenly,  so  also  will  the  end  of  the  world,  as  well  as 
the  death  of  the  individual,  come  unexpectedly,  and   Christ  will 
take  with  Him  the  zealous  souls  to  the  heavenly  marriage  feast, 
but  the  idle  and  lukewarm  will  be  rejected.     The  lesson  of  this 
parable  is  contained  in  the  words :  "  Watch  ye,  therefore,  because 
ye  know  not  the  day  nor  the  hour." 

F.  Further  Development* — Lively  Faith.     From  this  parable  it 
follows  that  only  a  living  faith  will  open  heaven  for  us.    When  is 
our  faith  a  living  one?     The  wise  virgins  not  only  possessed  the 
"  lamp  of  faith,"  but  also  the  "  oil  of  good  works,"  for  which  reason 
they  were  considered  worthy  to  enter  the  kingdom  of  heaven.     Be- 
cause the  oil  of  good  works  was  wanting,  the  foolish  virgins  were 
shut  out  from  heaven.     Hence  it  follows  that  good  works  are  ab- 
solutely necessary  for  salvation.     Is  every  one  obliged  to  perform 
good  works? 

G.  Moral  Application. — Let  the  terrible  fate  of  the  foolish  vir- 
gins be  a  warning  for  you.     Be  zealous  in  good.     Assist  at  divine 
worship  also  on  week-days,  hear  sermons,  receive  the  holy  Sacra- 
ments. 

LXIII. — THE  PARABLE  OF  THE  TALENTS. 

A.  Preparation.— While    the    disciples    gathered    around    the    Lord    upon 
Mount  Olivet  were  still  reflecting  upon  what  they  had  just  heard,  Jesus  pro- 
ceeded to  relate  to  them  another  parable,  the  parable  of  the  talents. 

B.  Narration. — (a)  Giving  of  the  talents,     (b)  Various  uses  of 
the   same,      (c)    Return   of  the   master   and    reckoning   with   the 
servants. 

C.  Explanation.— (a}   "Then  shall  the  kingdom  of  heaven,"  etc.     "Tal- 
ent," a  sum  of  money  amounting  to  about  $2,000.     (&)  "Enter  thou  into  the 
joy  of  thy  Lord,"  meaning  take  part  in  my  happiness.     "Out  of  thy  own 

*  For  the  higher  classes. 


3io  TEACHER'S  HANDBOOK   TO   BIBLE   HISTORY. 

mouth,"  etc.,  with  thy  own  words.  "My  money";  that  means  the  money 
confided  to  thee  by  me.  "  For  to  every  one,  that  hath,  shall  be  given  " ;  that 
is  to  say,  who  has  gained  anything.  "But  from  him  that  hath  not,"  etc., 
meaning  who  has  not  gained  anything,  that  also  which  he  seemeth  to  have 
shall  be  taken  away,"  in  order  to  punish  him  for  his  slothfulness. 

D.  Occasion  for  this  Parable  (cf.  LXIL). 

E.  Commentary. — The  master,  who,  before  setting  out  on  his 
journey,  gave  all  his  goods  to  his  servants,  is  Jesus  Christ.     The 
goods  are  the  precious  treasures  and  gifts  of  grace.     We  are  the 
servants.     The  Lord  bestows  upon  us  different  measures  of  grace, 
as  the  different  number  of  the  talents  indicates ;  each  one  of  us,  how- 
ever, receives  sufficient  for  his  salvation.     The  two  servants  who 
traded  with  their  talents  and  gained  others  thereby  are  the  Chris- 
tians who  co-operate  faithfully  with  divine  graces  and  gifts,  and 
do  good  in  the  position  where  they  are  placed  by  divine  providence. 
The  slothful  servant,  on  the  contrary,  is  the  Christian  who  does 
not  make  use  of  the  gifts  (understanding,  health,  fortune)  and  the 
graces  granted  him  by  God,  who  neglects  the  duties  of  his  state 
and  calling.     The   former  receives  heaven  as  a  recompense,   the 
latter  is  rejected  and  cast  into  hell,  after  being  divested  of  every- 
thing, in  death.     The  lesson  of  this  parable  is  this:  that,  in  order 
to  be  saved,  we  must  diligently  make  use  not  only  of  our  natural 
talents  (abilities,  possessions)  for  God's  glory,  but  also  of  the  super- 
natural graces    (faith,   sanctifying  grace,   actual   grace,   means   of 
grace).    God  will  require  a  strict  accounting  of  the  same. 

F.  Moral  Application. — Accustom  yourselves,  from  your  earliest 
youth,  to  employ  all  the  gifts  and  graces  granted  to  you  by  God 
(time,  health,  etc.)  for  the  glory  and  service  of  God.    You  will  be 
greatly  assisted  in  doing  this  if  in  everything  that  you  do  you  make 
the  intention,  "  all  for  the  glory  and  love  of  God." 

LXIV. — THE  LAST  JUDGMENT. 

A.  Preparation. — After  the  divine  Saviour  had  frequently  spoken,  in  the 
foregoing  parables,  of  His  ultimate  returning  for  the  judgment  of  men,  He 
spoke  also  about  this  very  judgment,  held  over  all  mankind,  therefore  over 
us  as  well,  at  the  end  of  the  world. 

B.  Narration. — (a)    Separation   of  the   good   from   the   wicked. 
(b)  Rewarding  of  the  good,     (c)  Punishment  of  the  wicked. 


THE  LAST  JUDGMENT.  311 

C.  Explanation. — (a)  "  Throne  of  His  glory,"  meaning  a  splendid  throne, 
judgment  seat,  suitable  to  the  divine  majesty.     "  Sheep,"  meaning  the  good, 
while  by  the  unruly,  quarrelsome,  and  unclean  "  goats  "  are  understood  the 
wicked.     "At  the  right  hand,"  because  this  side  is  considered  a  preference. 
(b)    "  Come,  ye  blessed  of  my   Father,"   etc.,  meaning  you  blessed  of  my 
Father  take  possession  of  the  heaven  which  has  been  prepared  for  you  as  an 
abode  from  the  beginning.     "  For  I  was  hungry,"  etc.     That  is  the  reason, 
therefore,  why  they  are  admitted  into  heaven.    "Amen,  I  say  to  you,  as  long 
as  you  did  it  to  one  of  these  my  least  brethren,  you  did  it  to  me";  that 
means  the  kindness  that  you  showed  to  the  poor  and  despised,  is  as  if  you 
had  shown  it  me.     (c)   "Depart  from  me,  out  of  my  sight  into  everlasting 
fire,  prepared  for  the  devil  and  his  angels";  meaning  the  bad  angels,  who 
revolted  with  him  against  God. 

D.  Commentary. — i.  Jesus,  Judge  of  the  Universe.     What  the 
divine  Saviour  had  already  previously  said  to  the  Jews  (XXXVIL, 
v.),  "The  Father  judgeth  no  one,  but  hath  transmitted  the  whole 
judgment  to  the  Son."     This  He  now  repeats.     Jesus  will  return 
one  day  to  judge.     What  do  the  words  mean:    "  From  whence  he 
shall  come  to  judge  the  living  and  the  dead"?     2.  The  General 
Judgment.     All  the  nations  of  the  earth  will  be  assembled  before 
him."    Hence  this  judgment  is  called  the  general,  or  universal,  judg- 
ment.    What  is  this  judgment,  at  the  end  of  the  world,  called? 
3.  The  Sentence,     (a)  This  will  be  according  to  each  man's  works, 
especially  with  regard  to  the  practising  or  omitting  of  the  works  of 
mercy.     Is  every  one  obliged  to  perform  good  works?     The  cor- 
poral and  spiritual  works  of  mercy.1     (b)  The  sentence  pronounced 
will  be  favorable  to  those  who  in  their  lives  did  good  works,  but 
unfavorable  for  the  slothful,  lukewarm  Christians.     What  will  be 
the  sentence  of  the  divine  Judge?     (c)  It  will  be  executed  imme- 
diately.    '  These  shall  go  into  everlasting  punishment ;  but  the  just 
into  life  everlasting."    What  will  take  place  after  the  judge's  ver- 
dict?   4.  Heaven  and  Hell  (cf.  XXIV.,  D  (c)  ;  XXIX.,  n.  E  (a) 
and  (b);  LVIII.,  F  2). 

E.  Moral  Application. — Upon  which  side  are  you  going  to  stand 
at  judgment  day?    On  the  left,  with  the  cursed  of  God,  separated 
from  father  and  mother,  from  brother  and  sister,  damned  forever 
in  the  awful  abyss  of  hell  ?    Oh,  what  a  terrible  thought !    It  should 
be  in  itself  sufficient  to  make  you  live  so  that  this  unutterable  misery 
may  not  befall  you.    Have  God  before  your  eyes  every  day  of  your 
life,  and  avoid  falling  into  sin. 

(l)    222,    223. 


3 12  TEACHER'S   HANDBOOK   TO   BIBLE   HISTORY. 

REVIEW  OF  THE  PUBLIC  LIFE  AND  WORK  OF  JESUS, 
FROM  THE  THIRD  EASTER  FESTIVAL  TO  THE 
BEGINNING  OF  HIS  PASSION  AND  DEATH. 

I.  Brief  account  of  this  period.  Jesus  in  the  neighborhood  of 
Tyre  and  Sidon  (XXXVII.)  ;  at  Cesarea  Philippi  (XXXVIII.)  ; 
on  Mount  Thabor  (XXXIX.)  ;  at  Capharnaum  (XL.,  XLI.,  XLII.)  ; 
upon  the  way  to  Jerusalem  (XLIII.)  ;  at  Bethania  (XLIV.)  ;  at 
Jerusalem,  for  the  Feast  of  Tabernacles  (XLV.,  XLVL,  XLVII.)  ; 
in  Judea  (XLVIIL,  XLIX.,  L.,  LI.,  LII.)  ;  at  Jerusalem,  for  the 
festival  of  the  dedication  of  the  Temple  (LIII.)  ;  in  East  Jordan 
and  Bethania  (LV.)  ;  at  Ephrem,  and  on  the  borders  of  Galilee 
and  Samaria;  at  Jericho  and  Bethania  (LVI.)  ;  at  Jerusalem  and 
Bethania  (LVIL).  2.  Proofs  for  the  divinity  of  Jesus.  3.  Jesus 
the  promised  Redeemer,  4,  Geographical  questions. 


NEGO  TIA  TIONS  OF  THE  BETRA  YER.  3 1 3 


THE  PASSION  AND  DEATH  OF  JESUS. 

LXV. — NEGOTIATIONS  OF  THE  BETRAYER.     THE  PASCHAL  LAMB 
AND  THE  WASHING  OF  THE  FEET. 

A.  Preparation. — From  the  Mount  of  Olives,  where  the  Saviour  had  in- 
structed His  disciples,  He  returned  to   Bethania,  in  order  to  pass  the  last 
hours,  before  His  passion  and  death,  in  the  family  circle  which  had  become 
so  dear  to  him,  that  of  Lazarus,  Mary  and  Martha.     For  some  time  one  of 
His  apostles,  Judas  Iscariot,  had  entertained  the  thought  of  betraying  his 
Master  for  money.     Early  in  the  morning  of  the  first  day  of  the  unleavened 
bread  (Thursday)  he  put  his  shameful  plan  into  execution,  while  Peter  and 
John  were  preparing  the  Paschal  lamb,  which  Jesus  was  to  eat  with   His 
disciples  on  the  evening  of  this  day.    The  following  story  will  tell  us  about  it. 

B.  Narration. — (a)  Transaction  of  the  betrayer,     (b)  The  Pas- 
chal lamb,     (c)  The  washing  of  the  feet. 

C.  Explanation.— (a)    "Judas    had    resolved   to   betray   Jesus."     "High 
priests,"  who,  with  the  Pharisees  and  scribes,  had  resolved  to  take  Jesus 
prisoner  secretly  and  by  cunning,  and  to  put  Him  to  death  after  the  Easter 
festival.     "What   will  you   give  me   if  I   deliver  him   secretly?"     "Thirty 
pieces  of  silver"  (about  $17).    This  was  according  to  the  law  the  fine  imposed 
for  the  killing  of  a  slave.     By  this  trifling  sum  they  wished  to  express  their 
contempt  for  Jesus.     "Judas  consented";  he  agreed  to  the  conditions.     (&) 
Days  of  the  "  unleavened  bread  " ;  the  seven  days  of  the  Easter  festival  were 
so    called,    as    during    these    days    only    unleavened    bread    could    be    eaten. 
"  Prepare  the  Paschal  lamb  "  for  the  repast.     Jesus  decided  to  partake  of  it 
in  the  city  (Jerusalem).    "I  will  not  drink  from  henceforth  of  this  .     .     .  till 
it  be  fulfilled  in  the  kingdom  of  God,"  meaning  I  eat  this  prefigurative  Paschal 
lamb  with  you  to-day  for  the  last  time     For  Jesus  was  soon  to  abolish  this 
type,  or  figure,  by  the  institution  of  the  Holy   Eucharist.     In   Holy  Com- 
munion the  Lord  eats  supper  with  us  and  we  with  Him.     (c)   And  Peter 
said :  "  Lord,  dost  thou  wash  my  feet  ?"  meaning,  thou,  the  Son  of  God,  wilt 
do  this  for  me,  a  sinful  man.     Jesus  answered:  "If  I  wash  thee  not,  thou 
shalt  have  no  part  with  me."     Simon  Peter  saith  to  him:  "Lord,  not  only 
my  feet,  but  also  my  hands  and  my  head."     "And  you  are  clean  from  sin, 
but  not  all,"  excepting  Judas.    "  You  also  ought  to  wash  one  another's  feet  " ; 
that  is  to  say,  serve  one  another  humbly. 

D.  Commentary.— i.  The  Treason  of  Judas.     The  high  council 
of  priests  had  decided  to  put  the  Lord  to  death,  and  they  watched 
eagerly  for  an  opportunity  to  take  Jesus  prisoner  secretly  and  by 
force.      Judas    offered    himself    as    the    vile    instrument    for    the 


3 14  TEACHER'S   HANDBOOK   TO   BIBLE   HISTORY. 

attaining  of  their  purpose;  he  had  long  harbored  the  thought  of 
treason.  How  did  Judas  reach  this  deplorable  state?  The  chief 
cause  was  his  avarice;  his  inordinate  greed  for  money  in  which  he 
repeatedly,  dishonestly,  indulged  in,  when  he  stole  from  the  com- 
mon purse  of  the  Lord  and  His  disciples,  of  which  he  had  charge. 
The  money  offered  for  the  betrayal  of  Jesus  was  so  alluring  to 
him  that  Judas  was  unable  to  resist  the  temptation,  especially  as 
he  had  lost  his  faith  in  Jesus,  in  consequence  of  his  unhappy 
passion  for  money.  When  do  we  sin  by  avarice?  2.  Jesus  True 
God.  He  foresaw  that  His  disciples  would,  in  the  city,  meet  a  man 
with  a  pitcher  of  water.  They  were  to  follow  that  man,  and  in  the 
house  which  he  would  enter  they  were  to  prepare  the  Paschal  lamb. 
The  disciples  "  found  it  as  Jesus  had  told  them."  Jesus  thereby 
revealed  a  divine  attribute,  omniscience;  therefore  His  divinity. 
3.  Motive  of  the  Washing  of  the  Feet.  The  washing  of  the  feet 
had  a  twofold  meaning:  (a)  Jesus  wished  thereby  to  teach  His 
disciples  humility  and  charity.  Upon  one  occasion  they  had  quar- 
reled among  themselves  as  to  who  was  the  greater.  By  His  humble 
action  the  Lord  taught  them  again :  "  He  who  would  be  first,  let 
him  be  the  last,  and  the  servant  of  all."  (b)  Jesus  wished,  by  His 
own  humiliation,  to  entirely  cleanse  the  apostles  in  a  mysterious 
way,  and  thus  to  prepare  them  to  receive  the  Holy  Eucharist.  We 
may  learn  from  this  that  only  with  a  clean  heart  may  we  receive 
the  Lord's  body.  What  must  we  do,  therefore,  if  we  have  com- 
mitted a  grievous  sin?  How  must  we  prepare  ourselves  before 
receiving  Holy  Communion? 

E.  Moral  Application. — Always  be  kind  to  your  brothers,  sisters 
and  schoolmates,  and  render  to  them  any  little  service  in  your  power. 
Jesus,  the  Son  of  God,  washed  His  disciples'  feet!  Let  no  service 
be  too  lowly,  or  beneath  you,  so  that  you  may  become  more  like 
your  Saviour. 

LXVI. — INSTITUTION  OF  THE  HOLY  EUCHARIST. 

A.  Preparation. — The  solemn  moment  of  the  last  evening,  before  the  be- 
ginning of  His  passion,  had  arrived.     That  which  Jesus  had  once  promised, 
in  the  synagogue  at  Capharnaum,  He  now  gave  to  His  disciples,  namely,  His 
sacred  flesh  and  blood.     We  shall  hear  about  this  in  the  story  following. 

B.  Narration. — (a)  The  mysterious  institution,     (b)  The  body, 
(c)  The  blood  of  the  Lord. 


INSTITUTION  OF  THE  HOLY  EUCHARIST.  315 

C  Explanation. —  (a)  "His  hour/'  meaning  the  hour  of  death.  "Those 
who  are  in  the  world,"  meaning  those  remaining  behind ;  therefore  the  apostles 
and  all  faithful  living  in  the  world.  "  Until  the  consummation  of  the  world." 
(fc)  "  In  that  night,"  meaning  on  Thursday  evening.  "  This  is  my  body," 
which  I  have  in  my  hands  (the  bread)  which  shall  be  offered  up  for  you, 
given  in  death  (sacrificed),  (c)  "Therefrom,"  from  the  chalice.  "Blood 
of  the  New  Testament,"  meaning  the  blood  through  which  the  New  Law  was 
sealed,  in  a  similar  manner  as  Moses  sealed  the  Old  Law  with  the  blood  of 
oxen  (see  O.  T.,  XXXIV.).  "Do  this,"  that  which  I  have  just  done.  "In 
commemoration  " — memory. 

D.  Commentary. — I.  The  Presence  of  Jesus  in  the  Holy  Eu- 
charist. A  year  before  His  death  the  divine  Saviour  had  promised, 
at  Capharnaum  (see  XXXVI.)  :  "The  bread  which  I  shall  give 
you  is  my  flesh  for  the  life  of  the  world,"  and  "  My  flesh  is  meat 
indeed:  and  my  blood  is  drink  indeed."  That  which  He  promised 
then  He  now  fulfilled  at  the  Last  Supper.  Then  Jesus  took  real 
"  bread  "  in  His  sacred  hands,  and  changed  it  by  His  almighty  word 
("  This  is  my  body  ")  into  His  most  sacred  body,  and  gave  this  to 
His  disciples  to  eat,  with  the  words  :  "  Take  ye,  and  eat."  He  did  like- 
wise with  the  wine  in  the  chalice,  which  He  changed  into  His  sacred 
blood  ("  This  is  my  blood  "),  and  handed  it  to  the  apostles  to  drink. 
To  be  sure,  that  which  He  gave  the  apostles  to  eat  and  drink  did 
not  look  like  flesh  and  blood.  It  retained  the  appearance  of  bread 
and  wine;  it  looked,  tasted  and  smelled  like  bread  and  wine.  The 
apostles,  nevertheless,  did  not  doubt  the  truth  of  Jesus'  words,  "  This 
is  my  body,"  etc.,  because  they  knew  that  Jesus  Christ  was  God, 
who  can  neither  deceive  nor  cheat.  Jesus  therefore  gave  to  His 
apostles,  on  that  memorable  evening,  His  body  and  His  blood  as 
food  of  their  souls ;  that  is  to  say,  He  instituted  the  Holy  Eucharist. 
What  is  the  Holy  Eucharist?1  Who  instituted  it?  What  happened  to 
the  bread  and  wine?  What  was  still  present  after  these  works 
of  Christ?  What  is  understood  by  form,  appearance?  The  miracu- 
lous power,  to  change  bread  and  wine  into  the  true  body  and  true 
blood  of  Jesus  Christ,  our  divine  Saviour  transmitted  to  the  apostles 
and  their  successors,  with  the  words :  "  Do  this  in  commemoration 
of  me."  Did  Christ  give  His  power  to  the  apostles  to  change  bread 
and  wine  into  the  true  body  and  blood  of  Christ?  To  whom  has 
this  power  been  transmitted?  2.  The  Holy  Sacrifice  of  the  Mass. 
Since  the  divine  Saviour  said,  at  the  Last  Supper,  "This  is  my 
body,  which  shall  be  offered  up  for  you  "  (as  sacrifice)  and  "  This 
is  my  blood  which  shall  be  shed  for  you/'  etc.  He  was  therefore 

d)  238. 


316  TEACHER'S  HANDBOOK   TO   BIBLE   HISTORY. 

really  present  in  the  forms  of  sacrificial  bread  and  wine,  and  He  gave 
to  His  apostles,  as  food,  His  sacrificial  body  and  His  sacrificial 
blood.  He  did,  therefore,  at  that  moment,  in  a  mysterious  manner, 
that  which  He  was  to  accomplish  the  next  day  on  the  cross.  There- 
fore, if  His  death  upon  the  cross  was  a  true  sacrifice,  so  also  is  the 
Holy  Eucharist.  Hence  it  follows  that  Jesus  instituted  this  most 
holy  Sacrament  to  be  a  sacrifice  at  the  same  time.  This  we  call  the 
holy  Sacrifice  of  the  Mass.  Christ  Himself  celebrated  the  first  holy 
Sacrifice  of  the  Mass  at  the  Last  Supper.  He  "  took  bread,"  gave 
thanks,  blessed  the  offering,  and  said:  "  This  is,"  etc.  (consecration). 
"  And  gave  to  His  disciples  "  (communion).  What  is  the  holy  Sacri- 
fice of  the  Mass  P1  When  did  Christ  institute  the  holy  Sacrifice  of  the 
Mass?  Which  are  the  principal  parts  of  the  Mass?  3.  Holy  Com- 
munion. The  apostles  actually  partook,  at  the  Last  Supper,  of  the 
body  and  blood  of  Jesus  Christ;  they  received  Holy  Communion. 
What  is  Holy  Communion?  4.  Figures  (Types)  and  Promises  of 
the  Holy  Eucharist  and  the  Holy  Sacrifice  of  the  Mass  which  are 
now  Fulfilled,  (a)  Figures,  or  types,  of  the  Holy  Eucharist:  The 
Paschal  lamb,  the  manna,  the  food  of  Elias,  the  miraculous  multi- 
plying of  the  loaves,  (b)  Of  the  holy  Sacrifice  of  the  Mass:  The 
sacrifice  of  Melchisedech,  the  sacrifice  of  the  Old  Law.  (c)  Promise 
of  the  Holy  Eucharist.  Christ's  words  in  the  synagogue  at  Caphar- 
naum,  promise  of  the  holy  Sacrifice  of  the  Mass  by  the  prophet 
Malachias  (see  O.  T.,  LXXXVII.)- 

E.  Moral  Application. — Your  God  and  Saviour  is  present  in  the 
Holy  Eucharist,  but  your  Judge  as  well.  Be  very  respectful,  there- 
fore, in  the  house  of  God;  pray  humbly  and  fervently  to  your 
hidden  God.  When  you  pass  by  a  church  say :  "  Praised  and  adored 
forever  be  Jesus  in  the  most  Blessed  Sacrament !  " 

LXVII. — JESUS  FORETELLS  THE  TREASON  OF  JUDAS,  THE  DESER- 
TION BY  THE  APOSTLES  AND  THE  DENIAL  OF  ST.  PETER. 

A.  Preparation. — Judas  had  partaken  of  the  body  and  blood  of  Jesus, 
and  had  profaned  this  most  Holy  Sacrament  by  receiving  it  unworthily.     So 
as   to   warn   the   unfortunate   apostle   once   more,   the    Saviour   foretold   his 
treason,  and  also  that  the  other  apostles  as  well  would  grieve  Him.     The 
following  story  will  treat  of  this. 

B.  Narration. — (a)  Prediction  of  the  treason,     (b)  Confusion  of 
the  apostles,     (c)  Announcement  of  the  desertion  of  the  apostles, 
and  the  denial  of  Peter. 

d)  3*5 


JESUS  FORETELLS  THE  TREASON  OF  JUDAS.     317 

C.  Explanation. — (a)    "  Mystery  of  His  body  and  blood,"  meaning  the 
Holy  Eucharist,  in  which  Jesus  is  present  in  a  mysterious  manner.    "  He  was 
troubled  in  spirit";  that  is  to  say,  profoundly  sorrowful  in  His  soul,  because 
Judas    had    profaned     this    most    Holy     Sacrament,     would     betray     Him 
and  be  lost  eternally.     He  assured  them  solemnly,  in  profound  sorrow,  that 
one  of  them  would  be  guilty  of  heinous  treason  against  Him.     "  He  that 
dippeth  his  hand  with  me  in  the  dish  " — dipping  bread  into  the  dish  filled 
with  fruit  juice,  which  stood  in  front  of  the  Lord.     As  Judas  sat  just  op- 
posite the  Lord,  he  steeped  his  bread  in  the  same  dish  with  Him.     "As  is 
written"   (see  O.  T.,  LVIII.,  LXXVII.).     (fc)   "Now  there  was  leaning  on 
Jesus'  bosom  one  of  the  disciples,  whom  Jesus  loved,"  on  account  of  his 
purity.     He  asked  Jesus:    "Lord,  who  is  it?"    Jesus  dipped  the  bread  and 
handed  it  to  Judas.     "And  after  the  morsel "  Satan  entered  into  Judas  and 
blinded  him  completely.     Judas  asked,  in  hypocrisy.     Jesus  spoke  softly,  in 
order  to  spare  him  shame  before  the  other  apostles.    "  And  it  was  night,"  out- 
side, as  well  as  in  the  heart  of  the  unhappy  apostle,  (c)  "  I  will  strike  the  shep- 
herd, and  the  sheep  shall  all  be  scattered  " ;  this  passage  is  from  the  prophet 
Zacharias,  meaning  thereby  that  when  the   Redeemer    (Shepherd)    shall  be 
slain   (struck)    His  adherents   (sheep)   will  scatter,  discouraged  and  afraid. 
Jesus  foretold  therewith  the  flight  of  the  apostles,  who,  this  night,  on  His 
being  taken  prisoner,  would  lose  faith  in  Him.     He  said  to  Peter :    "  Satan 
hath  desired  to  have  you,"  from   God,  "that  he  may  sift  you  as  wheat." 
Wheat  is  sifted  to  separate  it  from  the  chaff;  the  grains,  being  heavy,  fall 
through  the  sieve.     Thus  Satan  wished  to  "  sift "  the  apostles,  which  means 
by  great  temptation  he  would  try  to  shake  their  faith  in  Jesus.    "  But  I  have 
prayed  for  thee,  that  thy  faith  fail  not:  and  thou  being  once  converted  from 
thy  sins   (denying  the  Lord)  confirm  thy  brethren  " — the  other  apostles. 

D.  Commentary. — I.  Jesus  True  God.     Shortly  before  His  death 
Jesus  gave  another  unmistakable  proof  of  His  divinity,  by  prophe- 
sying  things   to   come,   and   thereby   evincing   divine   omniscience. 
What  did  Jesus  prophesy  in  this  story?     What  do  you  mean  by 
saying  "  God  is  omniscient "  ?     2.  Unworthy  Communion.     Judas 
had,  with  a  mortal  sin  upon  his  conscience  (intending  betrayal  of 
the  Lord),  partaken  of  the  body  and  blood  of  Jesus,  and  thus  he 
received  Holy  Communion  unworthily.     This  awful  sacrilege  re- 
sulted in  "  Satan  entering  into  him,"  that  is  to  say,  Judas  became 
completely  hardened  and  blinded.     What  sin  does  he  commit  who 
communicates    unworthily?     What   are    the    consequences    of    re- 
ceiving unworthily?     3.  Infallibility  of  the  Pope.     Jesus  assured 
Peter  that  He  had  Himself  prayed  for  him,  "  so  that  his  faith  might 
not  fail,"  or  falter.     Peter  should  confirm  his  brethren  in  the  faith 
—  fortify  them.     For  this  Jesus  promised  Peter  that  he  would  al- 
ways preserve   the   true   faith,   and   watch   over   its   purity   in   his 
brethren  also;  that  he  therefore  would  be  infallible  in  faith.     This 


3i8  TEACHER'S  HANDBOOK   TO   BIBLE   HISTORY. 

infallibility  has  been  transmitted  to  the  successors  of  Peter,  for 
Satan's  endeavors  to  sow  the  seed  of  unbelief  and  heresy  will  con- 
tinue till  the  end  of  time.  For  this  reason  the  Pope's  decisions  in 
matters  of  faith  are  infallible.  Who  is  the  successor  of  Peter? 
When  is  the  Pope  infallible?1  Why  is  the  Pope  infallible  in  these 
decisions  ? 

E.  Moral  Application. — Judas  was  warned  by  the  Lord,  but 
heeded  it  not.  Do  not  despise  the  exhortations  which  are  given  you 
at  home  by  our  parents  and  here  in  Sunday  school,  otherwise  you 
will  imitate  Judas  and  go  to  perdition. 

LXVIII. — FAREWELL  WORDS  AND  PRAYER  OF  JESUS. 

A.  Preparation. — A  profound  sadness  has  seized  upon  the  apostles.   They 
were  completely  discouraged  because  they  were  to  lose  their  Lord  and  Master. 
In  order  to  encourage  them,  the  Lord  gave  them  a  touching  farewell  dis- 
course, and  then  prayed  for  them  and  for  His  Church.     The  following  will 
treat  of  this. 

B.  Narration. — (a)  The  Lord's  consoling  words  and  promise  of 
the  Holy  Spirit,     (b)  The  walk  to  Mount  Olivet,     (c)  The  prayer. 

C.  Explanation. —  (a)    "Departure" — death.     "Father's  house,"  meaning 
in  heaven.     "  Mansions " — places.     "  I   will   come   again,"   at   the    last   day, 
"and  take  you  to  myself,"  according  to  the  body  also.     "And  the  way  you 
know,"  through  the  commandments  the  Lord  has  given  you.     "  The  truth," 
which  He  has  taught  us.     "  Life "  through  the  graces  He  dispenses.     "  No 
man  cometh  to  the  Father,  but  by  me,"  meaning  if  he  walks  upon  the  path 
which  I  have  pointed  out,  believes  the  truth  that  I  have  taught,  and  profited 
by  the  graces  which  I  have  merited.     "  Spirit  of  truth  " — the  Holy  Ghost. 
In  my  name — for  my  sake.    "  Prince  of  this  world,"  meaning  the  devil,  who 
persecuted    the    Saviour    through    Judas.      "  Song    of    praise " — prayer    of 
thanksgiving,      (fe)    "  Neither  can  you   do   anything  if,"   etc.,   meaning  you 
can  not  perform  meritorious  works  if  you  do  not  remain  united  to  me  by 
sanctifying  grace.     "  Without  me,"  etc.,  meaning  without  my  grace.     "  Will 
be  cast  out,"  etc. ;  that  is  to  say,  excluded  from  the  number  of  God's  children. 
Such   an   one   dies    spiritually.     After   death  these   spiritually   dead   will  be 
gathered  together  and  cast  into  hell  fire,  where  they  will  burn,  without  ever 
being  consumed.     "This  is  my  commandment  which   I  gave  first."     "Op- 
pression "  in  the  world,  on  account  of  your  faith ;  "  but  have  confidence  (take 
courage),  for  I  have  overcome  the  world,"  and  will  also  help  you  to  do  so; 
ask  for  it  only  in  my  name!     (c)  "Father,  the  hour  is  come,"  meaning  the 
beginning  of  my  Passion  and  death.    "  Glorify  thy  Son,"  by  the  Resurrection. 
"  That  thy  Son  may  glorify  thee,"  through  them  who  will  accept  the  true  faith. 
"  That  he  may  give  life  everlasting  to  all  whom  thou  hast  given  him,"  by  thy 
grace  and  the  faith.  "  And  this  is  life  everlasting,"  meaning  thereby  we  attain 

d)  125- 


FAREWELL  WORDS  AND  PRAYER  OF  JESUS.  319 

eternal  life.  "I  have  glorified  thee  upon  earth,"  by  everything  that  I  have 
done.  "  Work,"  meaning  the  Redemption.  "And  now  glorify  thou  me,  O 
Father,"  meaning  restore  to  me  that  divine  glory  which  I  have  possessed 
from  the  beginning.  (The  Saviour  speaks  here  as  man.)  "  I  and  the  Father 
are  one  " — united.  "  I  pray  for  them,"  meaning  the  apostles.  "  Through  their 
words  " — through  the  apostles'  preaching.  "  That  the  world  may  recognize," 
etc.,  in  their  unity,  that  their  faith  is  from  God.  "  Where  I  am  " — in  heaven. 

D.  Commentary.— i.  The  Holy  Ghost.    "I  will  ask  the  Father,'* 
etc.  The  Holy  Ghost  accordingly  proceeds  from  the  Father.  Shortly 
after  that  Christ  said  that  the  Comforter  would  be  sent  in  His  name. 
Consequently,  the  Holy  Ghost  proceeds  from  the  Son  also.     Yet, 
although  he  proceeds  from  the  Father  and  from  the  Son,  He  has 
only  one  origin,  for  "  I  and  the  Father  are  one,"  said  Christ.    From 
whom  does  the  Holy  Ghost  proceed?     Jesus  promised  the  Holy 
Spirit  to  the  disciples,  in  order  that  He  might  teach  them  all  things 
and  remind  them  of  everything  that  He  had  told  them.     And  this 
spirit  of  truth  was  to  remain  with  the  apostles  (and  consequently 
with  their  successors)   unto  eternity.     Now,  if  the  spirit  of  truth 
is  always  with  the  Church,  and  if  He  "  teaches,"  then  the  possi- 
bility of  an  error  in  theological  dogma  is  absolutely  precluded ;  that 
is  to  say,  the  teaching  office  of  the  Church  is  infallible.     Who  has 
assumed  the  infallibility  of  the  Church's  teaching  office?    2.  Unity 
of  the  Church  of  Jesus.     "  Holy  Father,  keep  them  in  thy  name, 
whom  thou  hast  given  me,  that  they  may  be,"  etc.     Jesus  prays 
herewith  for  the  unity  in  His  Church.  By  this  unity  the  true  Church 
founded  by  Christ  is  to  be  recognized     "  Let  them  be  perfectly 
united,  in  order  that  the  world  may  know,"  etc.    This  true,  united 
church  is  the  Roman  Catholic  Church,  of  which  St.  Irenseus  said: 
"Although  dispersed  over  the  whole  universe,  she  faithfully  pre- 
serves the  announced  doctrines  of  salvation,  as  if  dwelling  in  one 
house,   believing   the   same   everywhere,   as   if  she   had   one   soul, 
teaching  everywhere,  conformable  to  it,  as  if  she  had  one  mouth." 
Is    the    Roman    Catholic    Church    one?1      3.  Necessity  of  Grace. 
"  Without  me  you  can  not  do  anything."     Can  we,  of  our  own 
strength,  keep  the  commandments  and  be  saved?  (IV.).     What  is 
understood  by  divine  grace?2    4.  Hell     They  shall  be  gathered  to- 
gether, thrown  into  the  fire,  and  be  burned  (cf.  XXIX.,  XLVIII., 
LVIIL,  LXIV.). 

E.  Moral  Application. — We  can  not  be  saved  of  our  own  strength, 
but  only  through  God's  grace.    Render  yourselves  worthy  of  grace 
by  a  devout  life,  especially  through  conscientious  and  fervent  prayer. 

(i)  129.  (2)  no. 


320  TEACHER'S  HANDBOOK   TO   BIBLE  HISTORY. 


LXIX. — JESUS  ON  MOUNT  OLIVET. 

'A.  Preparation.— After  Jesus  had  finished  His  beautiful  prayer,  He  pro- 
ceeded through  the  valley  that  lays  between  the  city  and  Mount  Olivet,  where 
the  brook  Cedron  flows.  The  disciples  silently  followed,  in  the  darkness, 
their  Master,  who  took  the  direction  of  Mount  Olivet.  What  took  place 
there  we  shall  now  learn. 

B.  Narration.— (a)    Walk   to   Mount  Olivet,      (b)    Jesus'   first 
prayer,     (c)   Exhortation  to  the  apostles  to  watch,     (d)    Second 
and  third  prayer.     The  agony,     (e)  Approach  of  the  betrayer. 

C.  Explanation. —  (a)    "After   this" — after   the   prayer.     "Sit   you   here 
till  I  go  yonder  and  pray/'  that  they  might  be  witnesses  of  His  agony,  as 
they  were  once  witnesses  of  His  transfiguration,     (d)  "  My  soul  is  sorrowful 
even  unto  death,"  meaning  I  am  in  the  death  agony.    "  O  my  Father,  if  it  is 
possible,   let  this  chalice  pass   from  me."    Passion  and   death   is   compared 
to  a  chalice  that  is  filled  with  a  bitter  draught,     (c)  Jesus  is  sad  because 
they  were  overcome  by   sleep.     He   said  to   Peter :    "  Could  ye  not  watch 
one  hour  with  me?     "Watch  ye,  and  pray,  that  ye  enter  not  into  temp- 
tation."    "The  spirit,  indeed,  is  willing,  but  the   flesh  is  weak,"   meaning 
though  your  will  is  good,  you  are  frail  men;  therefore  pray,  in  order  that 
you  may  keep  the  grace  of  God,  and  be  preserved  from   falling  into  sin. 
(d)    "  Drops  of  blood."     The  quite  extraordinary  agony  of  Jesus  pressed 
His  blood  through  the  pores  of  the  skin,  and  mingling  with  the  sweat  of  fear, 
ran  down  upon  the  ground.     "  And  an  angel  came  and  ministered  to  him" ; 
pointing  out  to  Him  the  fruit  of  His  Passion  and  death  (the  redemption  of 
the  world),     (e}   "Hands  of  sinners,"  meaning  Jesus'  enemies.     "Rise,  let 
us  go,"  to  meet  the  enemies. 

D.  Commentary. — I.  Jesus  Suffered  as  Man.    His  soul  was  sor- 
rowful unto  death.     In  His  agony  He  shed  a  bloody  sweat.     His 
whole  human  nature  revolted  at  the  thought  of  the  awful  Passion 
and  death  which  He  was  going  to  meet,  and  which,  as  God,  He  fore- 
saw in  all  their  details.    For  this  reason  timidity  and  discouragement 
fell  upon  Him,  so  that  He  prayed  to  His  heavenly  Father  that  this 
"  chalice  "  might  be  taken  from  Him.    All  this  proves  clearly  that 
Jesus  suffered  as  man;  for  as  God  He  was  incapable  of  suffering 
and  of  fear.    Did  Jesus  suffer  as  God  or  as  man?    After  an  angel 
had  strengthened  Him  the  Lord  courageously  approached  His  Pas- 
sion. Was  Jesus  compelled  to  suffer  death  ?  2.  Causes  of  the  Agony. 
The  Lord  struggled  with  a  real  death  agony  upon  Mount  Olivet. 
His  sweat  of  blood  trickled  down  to  the  ground  and  mingled  with 


JESUS  TAKEN  PRISONER.  321 

the  dust.  His  countenance  was  pale,  His  body  trembled,  His  eyes 
glanced  up  to  heaven  for  mercy.  Never  yet  has  a  man  endured 
an  agony  like  unto  the  Lord's.  And  why?  (a)  Jesus  foresaw 
every  detail  of  His  awful  passion,  He  beheld  the  instruments  of  the 
passion  and  felt  the  unutterable  pains  which  they  would  cause  Him. 
(b)  He  saw  the  sins  of  the  entire  human  race,  their  frightful  number 
and  magnitude;  He  had  taken  all  these  upon  Himself,  and  His 
Sacred  Heart  was  appalled  at  their  awful  corruption,  which  filled 
Him  with  unspeakable  disgust  and  loathing,  (c)  He  had  the  sad 
knowledge  that,  notwithstanding  His  great  sufferings,  and  in  spite 
of  this  infinite  sacrifice,  many  would  nevertheless  be  lost.  This 
was  the  greatest  sorrow  to  the  Lord.  Therefore  He  grieved, 
groaned  and  prayed  in  anguish  and  fear  in  sweat  and  blood,  (i. 
Sorrowful  Mystery  of  the  Rosary.  The  Agony  in  the  Garden.)  3. 
The  Qualities  of  Prayer  are  Discernible  in  Jesus'  Prayer.  Jesus 
prayed  (a)  with  devotion ;  for  this  reason  He  went  a  stone's  throw 
further,  so  as  not  to  be  disturbed  in  His  prayers.  He  prayed  (b)  with 
humility,  for  He  threw  Himself  down  upon  His  face,  (c)  With 
confidence ;  this  is  evident  from  the  word  "  Father,"  with  which 
He  begins  His  prayer.  He  prayed  (d)  with  resignation  to  God's 
will,  for  He  left  it  with  God.  "  Not  mine,  but  thy  will  be  done." 
Finally,  He  prayed  with  perseverance,  for  He  repeated  the  prayer 
three  times. 

E.  Moral  Application. — Bear  in  mind  that  the  ugliness  and  shame 
of  sin  caused  your  Saviour  .a  bloody  sweat.  Flee  sin !  Promise 
the  Saviour  to  avoid,  at  least,  your  favorite  sin  for  love  of  Him. 


LXX.— JESUS  TAKEN  PRISONER. 

A.  Preparation. — Immediately  after  the  Last  Supper  Judas  went  to  the 
enemies  of  Jesus,  the  high  priests;  who  placed  a  number  of  men  at  his  dis- 
posal, with  whose  aid  Judas  was  to  take  Jesus  prisoner.  Just  as  Jesus  pre- 
pared to  go  with  the  apostles,  Judas  and  his  men  appeared.  We  shall  now 
hear  how  he  caused  Jesus  to  be  taken  prisoner. 

B.  Narration. — (a)  The  kiss  of  Judas,   (b)  Jesus  and  the  rabble, 
(c)  Peter's  resistance  and  flight  of  the  disciples. 

C.  Explanation— (a)    "He  kissed   Him."      What  insolence   and  hypoc- 
risy!    A  kiss,  that  mark  of  friendship,  love  and  esteem,  was  misused  by  the 
wicked  Judas  for  betrayal.     "  Friend."     Behold  the  love  and  meekness  of 
the  Lord!     Even  to  the  last  moment  He  tried  to  bring  the  unhappy  apostle 


322  TEACHER'S   HANDBOOK   TO  BIBLE   HISTORY. 

to  the  realization  of  his  awful  deed.  (6)  They  "  fell  to  the  ground,"  in 
consequence  of  Jesus'  omnipotence.  Let  these  go  their  way— the  apostles, 
(c)  "Lord,  shall  we  strike  with  the  sword,"  and  defend  Thee?  "  Thinkest 
thou  that  I  can  not  ask  my  Father,  and  he  will  give  me  presently  more  than 
twelve  legions  of  angels?"  How,  then,  shall  the  Scriptures  be  fulfilled  unless 
it  be  so  done?  The  prophets  had  prophesied  that  the  Redeemer  would  suffer 
and  die.  Jesus  replaces  and  heals  the  servant's  ear  in  an  instant.  "  Peter  fol- 
lowed afar  off,"  from  fear  of  being  apprehended. 

D.  Commentary. — i.  Jesus  True  God.    When  about  to  be  taken 
prisoner  Jesus  proved  His  divinity  in  many  ways,     (a)  He  threw 
the  crowd  of  enemies  to  the  ground  by  the  mere  words :  "  I  am  he." 
(b)  He  healed  instantly  the  ear  of  Malchus,  which  had  been  cut 
off,  therefore  worked  a  miracle,     (c)   He  called  God  His  Father. 
"  Or  thinkest  thou,"  etc.    Jesus'  love  and  kindness.    Truly  the  love 
and   kindness  of  Jesus   is   incomprehensible   and   astonishing    (a) 
toward  Judas,  whose  abominable  deed  drew  only  from  the  Saviour 
the  gentle  word  "  Friend,"  etc.    By  this  new  proof  of  kindness  the 
Lord  wished  to  touch  the  unhappy  apostle,  and  bring  him  to  better 
sense.    But  Judas  remained  hardened  to  this  proof  of  divine  good- 
ness and  love.    Can  we  resist  grace?1     (b)  Toward  the  apostles,  as 
well,  Jesus  showed  kindness  and  graciousness.     The  good  Master 
was  solicitous  for  their  safety.     He  allowed  Himself  to  be  bound 
and  dragged  forth,  but  He  requests  freedom  for  His  apostles.   "  Let 
these  go  their  way."     (c)  Jesus  likewise  was  kind  to  Malchus,  by 
healing  immediately  his  ear  that  had  been  cut  off,  although  he  was 
an  enemy.    Is  it  not  sufficient  if  we  abstain  from  taking  revenge  on 
our  enemies? 

E.  Moral  Application. — Learn   of  the   Saviour  to   treat  kindly 
such  persons  that  are  wicked  and  evil  disposed,  and  to  show  them 
kindness  whenever  you  can. 


LXXI. — JESUS  TAKEN  BEFORE  ANNAS  AND  CAIPHAS. 

A.  Preparation. — Maltreated  by  blows  and  kicks  the  blessed  Saviour  was 
taken   from    Mount   Olivet  to   the   city  and  presented   to   Annas,   a   former 
high  priest  and  father-in-law  of  the  high  priest  Caiphas,  and  then  taken  before 
the  latter.     The  following  story  will  treat  of  this. 

B.  Narration. — (a)    Jesus    before    Annas.      (b)    Jesus    before 
Caiphas  and  the  high  council,     (c)  The  sentence  of  death. 

C.  Explanation.— (a)    "Annas,"   a   former   high  priest.     Ever   since  the 

(l)    112. 


PETER  DENIES  JESUS.  323 

Romans  were  lords  of  Judea,  it  frequently  happened  that  they  deposed  high 
priests  who  became  unpopular  with  them,  (b)  "  Caiphas,"  with  whom  the 
high  council  was  assembled  about  three  o'clock  at  night.  "  They  could  not 
agree";  that  is  to  say,  they  expressed  various  opinions  concerning  Jesus 
(cf.  XV.).  (c)  "Jesus  was  silent."  He  considered  it  beneath  His  dignity 
to  defend  Himself  before  false  witnesses.  "I  adjure  thee,"  meaning  I  com- 
mand thee,  under  oath,  to  speak  the  truth.  Jesus  said  to  him :  "  Hereafter 
you  shall  see  the  Son  of  man  sitting  on  the  right  hand  of  the  power  of  God, 
and  coming  in  the  clouds  of  heaven,"  namely  to  the  judgment  at  the  last  day. 
"The  high  priest  rent  his  garments,"  etc.,  in  token  of  his  anger  and  indig- 
nation at  such  blasphemy.  "He  is  guilty  of  death,"  on  account  of  the  blas- 
phemy. 

D.  Commentary. — i.  Jesus  True  God.  Under  oath  Jesus  testified 
solemnly  before  the  high  council  that  He  was  the  Son  of  God, 
although  He  knew  that  for  this  He  would  be  condemned  to  death. 
This  was  so  plain  a  testimony  for  His  divinity  that  no  one  in  the 
high  council  could  have  had  any   further  doubts  concerning  the 
person  of  Jesus.    Jesus  sealed  this  testimony  with  His  death.   What 
is  Christ's  testimony?     2.   The  False  Testimony.     The  witnesses 
procured  by  the  high  council  testified  falsely  against  Jesus.   Against 
which  commandment  did  they  sin?    What  does  God  forbid  by  the 
eighth  commandment?1     3.  Envy.     Jesus  took  the  oath  before  the 
council,   and  thereby  taught  us  that  it  is  permissible  to   swear? 
What  is  swearing?3    When  do  we  sin  by  swearing?    (cf.  XXIII., 
in.,  Commentary). 

E.  Moral  Application. — Beware   of  unnecessary   oaths.     Many 
people  have  the  bad  habit  of  saying  "  upon  my  soul,"  "  by  God,"  etc. 
This  is  a  sin,  hence  you  must  never  do  it.     It  would  be  the  very 
grievous  sin  of  false  swearing  if  an  untruth  would  be  so  confirmed 


LXXII. — PETER  DENIES  JESUS. 

A.  Preparation. — Jesus  had   announced,  at   the   Last   Supper,  that   Peter 
would  deny  Him  thrice  in  that  same  night,  and  this  now  actually  came  to  pass. 
In  the  following  story  we  shall  hear  how  Peter  did  not  want  to  know  the 
Saviour,  his  Master. 

B.  Narration. — (a)    First  denial  of  Peter,      (b)    Second,      (c) 
Third. 

C.  Explanation. — (a)  "Peter  sat  by  the  fire  in  the  hall,  for  it  was  cold" — 
a  cold  night  in  early  spring.     "  Peter  was  afraid,"  because  he  supposed  he 
would  be  made  a  prisoner,  like  his  Master.      (&)    Peter  asserted  positively, 

(i)  380.         (a)  347. 


324  TEACHER'S  HANDBOOK   TO   BIBLE  HISTORY. 

assured  them,  (c)  Peter  went  again  into  the  forecourt,  out  of  curiosity,  for 
the  session  of  the  court  was  nearly  at  an  end.  A  kinsman  of  Malchus  recog- 
nized Peter  by  his  speech;  that  is  to  say,  by  his  pronunciation  of  the  lan- 
guage. "Did  I  not  see  thee  in  the  garden  with  him?" — in  Gethsemani. 
"And  the  Lord,  turning,  looked  on  Peter,"  so  as  to  remind  him  of  what  He 
had  said.  ("  This  night,"  etc.)  "And  Peter  went  out  and  wept  bitterly," 
meaning  with  contrition. 

D.  Commentary. — i.  Jesus  True  God.     That  which  the  Lord 
foretold  about  Peter  actually  happened,  exactly  as  the  Lord  had 
said  it  would.    Hence  it  follows  that  Jesus  is  omniscient;  therefore 
is  God.    2.  Peter's  Fall  and  the  Causes  Thereof.    Peter  had  sinned 
grievously  against  His  Lord.     He  pretended  that  he  did  not  know 
Him,  asserted  it  repeatedly,  and  even  confirmed  his  words  by  an 
oath.     What  sins,  therefore,  did  Peter  commit?    What  does  lying 
mean?    When  do  we  sin  by  swearing?1    How  came  Peter  to  fall 
into  so  grievous  a  sin?   (a)  Peter  had  voluntarily  sought  the  danger 
of  sinning  by  betaking  himself  among  Jesus'  enemies.     "  He  who 
loves  the  danger  shall  perish  in  it."     (b)  He  possessed  too  much 
self-reliance.     The  Saviour  had  repeatedly  warned  him    ("  Satan 
hath  desired  to  have  you,"  "This  very  night,"  etc.).  He  had  fore- 
told his  fall,  but  Peter,  in  his  self-consciousness,  considered  this  to 
be  impossible.    "  Lord,  if  all  should  be  scandalized,"  etc.    In  conse- 
quence, he  had  relaxed  all  vigilance  over  himself,  although  the  Lord 
shortly  before  had  warned  him  with  the  words :    "  Watch  ye  and 
pray,"  etc.    3.  Peter's  Contrition.    Severe  and  great  as  was  Peter's 
fall,  his  contrition  was  correspondingly  great.    When,  by  a  glance 
of  the  Saviour,  he  became  conscious  of  his  sin,  his  repentance  was 
so  great  that  he  shed  bitter  tears.     A  legend  tells  us  that  as  often 
as  Peter  thereafter  heard  a  cock  crow  he  wept  again,  so  that  his 
cheeks  became  in  the  course  of  time  furrowed  from  the  tears.    His 
sorrow  for  having  denied  His  good  Lord  and  Master,  and  thereby 
grievously  offending  Him,  was  overwhelming.  What  is  contrition?* 
What  qualities  must  contrition  have  ?* 

E.  Moral  Application. — Whenever  you  have  committed  a  sin 
you  have  denied  Jesus.     If  therefore  you  resembled  Peter  in  sin, 
then  follow  his  example  also  by  sincere  contrition   (awaken  con- 
trition) . 


CO  348.        (2)  195.        (3)  196. 


JESUS  MOCKED,  AND  BEFORE  HIGH  COUNCIL.  325 


LXXIII. — JESUS  is  MOCKED,  AND  LED  AGAIN  BEFORE  THE  HIGH 
COUNCIL.    THE  DESPAIR  OF  JUDAS. 

A.  Preparation.— The  Saviour,  after  His  condemnation,  passed  the  re- 
mainder of  that  memorable  night  in  the  same  court  which  Peter  had  just 
left  weepingly.    The  servants  who  guarded  Him  did  not  permit  the  utterly 
exhausted  Lord  a  moment's  rest,  but  subjected  Him  to  all  kinds  of  cruel 
mockery  and  humiliation.     Finally,  the  dawn  of  morning  put  an  end  to  this 
shameful  treatment.     The  high  council  assembled  once  more  to  pronounce 
sentence  upon  Jesus,  as  the  one  rendered  during  the  night  was  not  valid 
before  the  law.    While  Jesus  was  being  sentenced  the  consciousness  of  guilt 
took  possession  of  Judas  and  he  despaired.     The  following  story  will  treat 
of  this. 

B.  Narration. — (a)  The  scoffing  heaped  upon  the  Lord,     (b) 
Jesus  before  the  high  council,     (c)  Judas'  despair. 

C.  Explanation.— (a)  "They  spat  in  His  face."    What  vile  abuse!    "And 
they  covered  His  face"  with  a  cloth,    (b)  "As  soon  as  it  was  day";  therefore 
in  the  early  morning  of  Friday.     "  Pilate,"  the  Roman  governor  who  ruled 
over  the  land  of  Judea  in  the  name  of  the  Roman  emperor.    He  had  to  sanc- 
tion the  death  penalty,     (c)  "  When  Judas  saw  " — heard.    His  lust  for  money 
had  so  dazzled  him  that  he  had  not  before  reflected  upon  the  consequences 
of  his  treason,  as  he  might  have  known  that  the  high  council  would  condemn 
Jesus  to  death.     He  brought  back  the  money  to  the  high  priests,  saying :    "  I 
have  sinned  in  betraying  innocent  blood."     But  they  said :    "  What  is  that  to 
us  ?  Look  thou  to  it,"  meaning  the  guilt  is  yours.    "And  he  went  and  hanged 
himself  with  a  halter,"  in  despair. 

D.  Commentary. — i.  Jesus  True  God.    Jesus  declares  once  more 
before  the  high  council,  clearly  and  distinctly,  that  He  is  the  Son 
of  God  (cf.  LXXL).     2.  The  Passion  of  Jesus.     After  the  agony 
in  the  garden  the  Lord's  sufferings  increased  from  hour  to  hour. 
Under  abuse  He  was  dragged  into  the  city,  led  before  the  high 
council,  and  then,  for  the  remainder  of  the  night,  delivered  over  to 
a  rabble  of  rude  soldiers.    They  derided  the  Lord,  struck  His  sacred 
countenance,  and  uttered  horrible  blasphemies,  which  most  sorely  af- 
flicted the  Saviour.  What  David  had  prophesied  of  the  Lord's  passion, 
was  here  literally  fulfilled :    "  I  am  a  worm,  and  no  man,  mocked 
by  men,  and  despised  of  the  people."    What  did  Jesus  Christ  suffer? 
3.  Judas'  Miserable  End.  When  Judas  saw  the  result  of  his  heinous 
crime  he  came  to  his  senses.      He  confessed  his  guilt  to  the  high 


326  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

priests  and  Pharisees:  ("I  have  sinned"),  and  asserted  Jesus'  in- 
nocence ("by  betraying  innocent  blood").  He  returned  the 
"  blood  money  "  ("  and  casting  down  the  pieces  of  silver,")  etc. 
But  there  was  wanting  something  very  important  and  essential  to 
his  contrition  and  penance,  namely  the  hope  for  pardon  and  the 
love  of  God  as  atonement  for  his  sin.  Judas  despaired.  What 
must  necessarily  be  united  to  contrition?  4.  Self-murder.  In  his 
despair  Judas  seized  a  halter  and  hanged  himself.  How  do  we  sin 
against  our  own  life?1 

E.  Moral  Application. — What  an  appalling  example!  What  an 
awful  lesson!  Judas,  one  of  the  highly  favored  apostles,  ends  his 
career  by  self-murder  (suicide).  Let  this  be  a  warning  to  you. 
Restrain,  now  in  your  youth,  the  evil  passions  and  desires  that 
would  incite  you  to  sin  and  deliver  you  to  despair. 

LXXIV. — JESUS  BEFORE  PILATE  AND  HEROD. 

A.  Preparation. — Amid  unspeakable  humiliation  and  mockery  Jesus  was 
dragged  to  Pilate  through  the  streets  of  Jerusalem,  who,  to  the  vexation  of 
Jesus'  enemies,  ordained  another  examination  of  Jesus;  he  could  find  no  evil 
in  Him,  and  therefore  sent  Him  to  Herod.    The  following  story  relates  this. 

B.  Narration. — Jesus  (a)  before  Pilate;  (b)  before  Herod. 

C.  Explanation. — (a)  Pilate  washed  his  hands  because  it  was  a  pollution, 
Pilate  being  a  pagan.    "  If  he  were  not  a  malefactor,"  etc. ;  from  this  angry 
reply  we  may  perceive  the  anger  of  the  Jews  because  Pilate  wanted  to  have 
Him  again  examined.   Then  Pilate  said:  "Take  him  you,  and  judge  him  ac- 
cording to  your  law."    That  was  not  enough  for  them,  for  according  to  the 
restrictions  placed  on  them  by  the  Romans  they  could  not  carry  out  the  death 
sentence.    "  He  stirreth  up  the  people,"  etc.     Although  they  had  condemned 
Jesus  to  death  for  blasphemy,  they  did  not  now  bring  this  accusation  against 
Him.    The  punishment  for  blasphemy  was  death  by  stoning.    In  their  hatred 
of  Jesus  they  wished  to  let  Him  die  the  most  agonizing  and  ignominious  of 
deaths — by  crucifixion.  "  I  am  a  king,"  not  the  king  of  the  Jews.  "  My  kingdom 
is  not  of  this  world,"  meaning  my  kingdom  is  not  a  temporal,  but  a  spiritual 
one.     "That  I  should  give  testimony  of  the  truth" — announce  it.     "Jesus  of 
Galilee."     He  had  spent  His  youth  in  Galilee.     "Herod,"  prince  of  Galilee, 
who  caused  St.  John  to  be  beheaded,     (b)  "Jesus  answered  him  not,"  because 
Herod  was  not  worth  an  answer.    Herod  and  the  soldiers  put  upon  Jesus  a 
white  garment  as  worn  by  those  who  sought  office    (candidates).     Herod 
thereby  desired  to  deride  Jesus  as  a  candidate  for  the  king's  throne.     "That 
same  day"  Herod  and  Pilate  became  friends  again,  because  Herod  felt  flat- 
tered at  Pilate  sending  the  Lord  to  him  for  judgment 

D.  Commentary. — i.    Jesus'   Passion.     Jesus    was   greatly    ex- 

(O  367- 


BARRABAS  PREFERRED  TO  JESUS.  JESUS  SCOURGED.     327 

hausted  in  consequence  of  ill-treatment  and  of  the  sleepless  night. 
Nevertheless,  He  was  dragged  to  Pilate,  from  there  to  Herod,  and 
then  back  again.  Those  were  painful  journeys  for  the  Lord. 
Before  a  heathen  (Pilate)  He,  the  Son  of  God,  was  made  to  give 
account  of  Himself,  and  again  before  the  reprobate  Herod.  While 
walking  through  the  streets  He  was  continually  exposed  to  abuse 
and  insult.  But  Jesus  bore  all  this  with  heavenly  patience,  without 
murmuring  or  complaining.  What  did  Jesus  suffer?  2.  Jesus  a 
King.  Before  Pilate  the  Lord  declared :  "  Yes,  I  am  a  king,  but 
my  kingdom,"  etc.  Jesus,  despised  and  reviled,  is  a  king,  the  King 
of  kings.  His  kingdom  is  the  greatest  of  all,  namely,  the  Church, 
embracing  all  nations,  all  countries.  His  royal  throne  is  at 
God's  right  hand,  the  cross  is  His  sceptre.  3.  Calumny.  The  false 
accusations  against  Jesus. 

E.  Moral  Application. — Christ  is  your  king  also.  Loyal  sub- 
jects strive  to  please  their  king  by  obeying  his  laws.  Do  likewise 
to  the  Saviour,  your  king,  by  a  strict  observance  of  His  command- 
ments. Reflect  this  evening  against  which  commandment  you  most 
frequently  sin.  Contrition.  Resolution. 

LXXV. — BARRABAS  PREFERRED  TO  JESUS.     JESUS  SCOURGED  AND 
CROWNED  WITH  THORNS. 

A.  Preparation. — Arrayed  in  the  garment  of  mockery,  Jesus  was  again 
taken  through  the  streets  of  Jerusalem  to  Pilate.    On  account  of  the  festival 
of  the  Pasch  (Easter)  thousands  of  strangers  from  all  parts  of  Palestine  had 
arrived  in  the  city;  among  them  there  were  many  who  knew  Jesus,  having 
seen  and  heard  Him  before.      How  degrading  this  walk  was  to  the  Saviour. 
The  following  will  inform  us  of  what  took  place  before  Pilate. 

B.  Narration. — (a)    Jesus  and   Barrabas.      (b)    The   scourging 
and  crowning  with  thorns. 

C.  Explanation. — (a)    They  preferred   Barrabas  to  Jesus   out  of   envy, 
because  the  Saviour  had  ingratiated  Himself  with  the  people.     Pilate's  wife, 
her  name  was   Procla.     "  Have  thou  nothing  to  do  with  that  just  man " 
(that  means  do  not  you  condemn  Him).    "For  I  have  suffered  many  things 
this  day  in  a  dream  on  account  of  him,"  meaning  a  troubled  dream,  "  wherein 
thou  wast  threatened  with  dreadful  things  if  this  innocent  man  should  be  con- 
demned to  death  by  thee."     Pilate,  as  a  matter  of  fact,  was  deposed  soon 
after,  and  ended  a  life  in  banishment  by  suicide.     It  was  customary  for  the 
Jews  to  release  a  prisoner  at  the  time  of  the  Pasch  to  commemorate  the  de- 
liverance of  their  forefathers  from  the  captivity  of  Egypt.     (6)   The  death 
penalty.     Barrabas  had  committed  a  crime  deserving  death.     "  I  will  have 


328  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

Him  chastised  therefore,"  meaning  let  Him  be  scourged,  although  Jesus,  as 
Pilate  had  just  said,  was  guilty  of  no  evil.  Scourging  was  so  severe  a  punish- 
ment that  many  died  under  it.  Jesus  was  tied  to  a  pillar,  and  then  the  exe- 
cutioners struck  Him  unmercifully  upon  His  bare  shoulders  with  switches 
and  thongs  tipped  with  iron  knobs  and  spikes.  "  They  tore  off  "  His  garments, 
tearing  open  the  wounds.  They  put  a  purple  mantle  on  Him,  mocking  Him 
as  king.  "  Reed  "  for  a  sceptre.  They  struck  Him  with  it  upon  the  head,  so 
that  the  spikes  of  the  thorns  were  driven  deep  into  His  sacred  head. 

D.  Commentary. — i.  Jesus?  Passion.     What  an  amount  of  suf- 
fering did  the  innocent  Saviour  endure  in  Pilate's  judgment  hall. 
How  degrading,  in  the  first  place,  was  the  being  paired  with  Bar- 
rabas!    Jesus  the  guiltless,  pure,  holy,  placed  on  a  level  with  the 
associate  of  murderers  and  thieves,  and  considered  inferior  to  him. 
An  exceedingly  great  humiliation  for  the  Lord!    Then  the  scourg- 
ing.    Only  slaves  and  highwaymen,  as  a  rule,  were  punished  in 
this  manner:  the  Son  of  God  had  to  submit  to  such  treatment. 
The  executioners  rained  fearful  blows  upon  the  Lord's  body,  until, 
in  a  short  while,  it  was  one  great  mass  of  wounds,  whence  the 
blood  flowed  in  streams  upon  the  earth.     The  Second  Sorrowful 
Mystery   of   the   Holy   Rosary:     The   Scourging   at   the    Pillar. — 
When  the  Lord  was  released  from  the  pillar  He  fell  to  the  ground, 
faint  from  the  loss  of  blood.    He  was  dragged  into  the  court  house, 
to  be  there  further  tormented.     The  clothes  which  stuck  to  his 
wounded  body  were  torn  off,  so  that  the  wounds  bled  again.    Then 
they  placed  a  soiled  garment  of  purple  color  on  Him,  set  a  crown 
of  thorns  upon  His  head,  and  struck  Him  upon  the  head  with  a 
reed.     What  unutterable  pain  must  this  treatment  have  caused  the 
Lord.     The  Third  Sorrowful  Mystery  of  the  Holy  Rosary:    The 
Crowning  with  Thorns. — Pilate  was  the  cause  of  these  sufferings 
of  the  Lord,  as  he  should  have  set  Him  free,  knowing  Him  to  be 
innocent.     Therefore  we  say,  in  the  fourth  article  of  the  creed: 
"  Suffered  under  Pontius  Pilate."    2.  Fulfilling  of  the  Prophecies. 

(a)  David's:    "  I  am  a  worm  and  no  man"  (see  O.  T.,  LVIIL). 

(b)  Isaias:    "There  is  no  beauty  and  comeliness  in  him;  he  is  de- 
spised and  the  most  abject  of  men,  a  man  of  sorrows."     (c)  The 
Saviour's:  "  Behold  we  go  up  to  Jerusalem  "  (Matt.  xx.  18). 

E.  Moral  Application. — Do  you  realize  why  the  blessed  Saviour 
took  upon  Himself  those  awful  pains  of  the  scourging  and  crown- 
ing with  thorns?    He  did  it  on  account  of  the  impurity  with  which 
men  soil  their  body  and  soul.      Oh,  flee  this  dreadful  sin,  which 
was  the  cause  that  your  Saviour  suffered  such  awful  tortures. 


JESUS  CONDEMNED  TO  DEATH.  329 


LXXVI. — JESUS   is    PRESENTED   BEFORE   THE   PEOPLE   AND   CON- 
DEMNED TO  DEATH. 

A.  Preparation. — In  the  purple  garment,  crowned  with  thorns,  His  sacred 
countenance  streaming  with  blood,  the  Lord  was  led  before  the  populace. 
But  the  Jews  were  not  moved  to  compassion  by  this  pitiable  sight.     Their 
hatred  had  blinded  them  so  that  they  now  clamored  for  the  Lord's  death. 
The  following  story  will  tell  us  about  it. 

B.  Narration. — (a)    Jesus    before    the    people.      (b)    The    last 
examination,     (c)   Confirming  the  death  sentence. 

C  Explanation. — (a)  "  Behold  the  man,"  meaning  what  a  much-suffering 
man.  (b)  The  Jews  said:  "He  made  Himself  the  Son  of  God,  and  thereby 
blasphemed  God."  When  Pilate  heard  this  he  feared  the  more.  The  Lord's 
supernatural  meekness  and  patience,  His  suffering  innocently,  combined  with 
the  warning  of  his  wife,  had  aroused  the  thought  in  Pilate  that  Jesus  must 
be  a  superior  being.  When  now  he  heard  that  Jesus  had  claimed  to  be  the 
Son  of  God,  Pilate  was  frightened.  "  Whence  art  thou  "  ?  meaning  art  thou 
from  the  earth  or  from  heaven?  Jesus  answered:  "Thou  shouldst  not  have 
any  power  against  me,  unless  it  were  given  thee  from  above" — from  God. 
"  Friend  of  Caesar."  The  Jews  threatened  Pilate  that  they  would  accuse  him 
to  the  emperor  if  he  did  not  condemn  Jesus.  From  fear  of  losing  the  em- 
peror's favor,  Pilate  pronounced  the  verdict.  "  It  was  about  the  third  hour." 
According  to  our  calculation  of  time  this  was  nine  o'clock  in  the  morn- 
ing. "  Caesar,"  the  Roman  emperor,  (c)  Pilate  washed  his  hands,  as  a 
sign  that  he  disclaimed  responsibility  for  Jesus'  death.  "  Look  you  to  it " — 
you  may  be  responsible  for  it.  "  His  blood  be  upon  us,"  meaning  let  the 
punishment  come  upon  us. 

D.  Commentary. — I.  Jesus'  Innocence.  Although  Pilate  had 
again  examined  Jesus  he  could  find  no  fault  in  Him.  He  had 
several  times  publicly  declared  the  innocence  of  Jesus,  and  yet 
condemned  Him  to  death.  It  was  not  only  an  unjust  sentence,  but 
also  a  cruel  one,  because  crucifixion  was  the  most  painful  death  to 
which  a  criminal  could  lawfully  be  sentenced.  2.  The  Blame  for 
their  Unjust  Sentence  upon  Jesus  Rested  upon  (a)  Pilate,  who,  as 
judge,  should  never  have  consented  to  condemn  a  man  whose  in- 
nocence he  plainly  recognized.  He  thereby  participated  in  an  un- 
just slaying.  What  does  God  forbid  in  the  fifth  commandment?1 
(b)  The  Jews,  who,  blinded  by  hatred,  demanded  the  death  of 
Jesus,  (c)  All  sinners,  for  whose  sake  Jesus  had  to  undergo  so 

(1)368. 


33° 


TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 


painful  a  death.  3.  "Behold  the  Man"!  Pitiable,  indeed,  must 
have  been  the  sight  of  the  disfigured  Saviour!  In  a  purple  gar- 
ment, crowned  with  thorns,  the  Saviour  stood  before  His  enemies. 
Blood  trickled  unceasingly  from  His  sacred  head  down  His  face. 
Truly  a  touching  spectacle! 

E.  Moral  Application. — Keep  this  picture  in  your  mind,  of  the 
Redeemer  suffering  for  your  sins,  so  that  the  sufferings  of  the 
Lord  may  be  profoundly  impressed  upon  you,  and  that,  especially 
in  time  of  temptation,  this  image  may  guard  you  against  heaping 
further  insult  upon  the  Redeemer. 

LXXVII. — JESUS  is  CRUCIFIED. 

A.  Preparation. — The    enemies    of   Jesus    received    Pilate's   verdict,    the 
sanction  of  the  death  sentence,  with  wild  exultation.    The  Lord  contemplated 
with  compassion  His  blinded  adversaries,  then  willingly  accepted  the  heavy 
cross,  and  began  His  last  walk  to  the  place  of  execution,  where  He  was  to 
die.    The  following  story  will  treat  of  this. 

B.  Narration. — (a)  The  carrying  of  the  cross,    (b)  The  weeping 
women,     (c)  The  crucifixion,     (d)  Dividing  of  Jesus'  vestments. 

C.  Explanation. — (a)  "They  stripped  him  of  his  garments,"  whereby  the 
Lord's  wounds  were  again  torn  open.     "He  carried  the  cross  himself,"  not- 
withstanding  His   exceeding   weakness.      Calvary,   the   skullplace,   so   called 
because  of  its  form,  which  resembles  a  human  skull.     "  Cyrene,"  a  town  on 
the  north  coast  of  Africa.     They  forced  Simon  of  Cyrene  to  bear  the  cross 
after  Him,  because  Jesus  was  so  enfeebled  that  they  feared  He  might  not  live 
to  reach  the  place  of  execution.     Three  times  the  Saviour  fell  beneath  the 
burden  of  the  cross,    (b)  "The  days  will  come,"  full  of  fear  and  apprehension. 
The  Saviour  predicted  the  siege  and  destruction  of  Jerusalem.    "  For  if  in  the 
green  wood  they  do  these  things :  what  shall  be  done  in  the  dry  ?  "  meaning, 
if  I  the  just  and  innocent  One  must  endure  such  sufferings,  what  will  befall 
the  unjust,  the  ungodly!     (c)  "  They  handed  him  a  sponge  soaked  in  vinegar, 
mixed  with  myrrh  and  gall,"  a  bitter  mixture  which  was  given  to  the  con- 
demned to  benumb  their  senses.    "  He  refused,"  because  it  was  His  wish  to 
suffer  the  agonies  of  the  crucifixion  in  their  fulness.     "  Superscription."    It 
was  written  in  Hebrew   (the  language  of  the  Jews),  Latin  and  Greek,  the 
languages  most  in  use  there  and  then.     "  Write  not :  the  king  of  the  Jews ;  but 
that  he  said,  I  am  the  king  of  the  Jews,"  because  it  was  annoying  for  the 
Jews  that  one  dying  so  ignominiously  should  be  called  their  "king."     Pilate 
answered:   "What  I  have  written,  I  have  written";  it  will  remain  so. 

D.  Commentary. — i.  The  Passion  of  Jesus.    Although  the  divine 
Saviour  was  already  very  weak,  they  put  the  heavy  cross  upon  His 


JESUS  IS  CRUCIFIED.  33 1 

shoulders.  How  must  this  burden  have  pressed  upon  the  wounds 
caused  by  the  scourging!  Three  times  the  Lord  fell  to  the  ground 
on  the  way  to  Calvary.  What  a  spectacle  for  heaven  and  earth: 
the  Son  of  God  down  in  the  dust  of  the  roads !  The  Saviour  would 
certainly  have  expired  on  the  way  had  not  Simon  of  Cyrene  relieved 
Him  of  the  burden.  The  Fourth  Sorrowful  Mystery  of  the  Holy 
Rosary:  The  Carrying  of  the  Cross. — When  the  Lord  arrived  at 
Mount  Calvary,  they  tore  the  garments  from  His  body,  causing  His 
sacred  wounds  to  bleed  for  the  third  time.  What  great  shame  did 
the  Lord  feel  in  the  uncovering  of  His  sacred  body?  Then  they 
threw  Him  roughly  upon  the  cross  lying  on  the  ground, 
stretched  His  arms  and  legs,  until  hands  and  feet  reached  the  places 
for  the  nails.  Then  the  nailing  began.  The  nails  were  cruelly  driven 
through  hands  and  feet  with  strokes  of  the  hammer.  Every  blow 
must  have  caused  the  Saviour  unspeakable  agony,  causing  His  whole 
body  to  quiver.  Then  the  cross  was  set  up  and  fastened  in  the 
ground  with  earth  and  stones.  During  all  this  the  Lord's  entire 
body  was  rudely  shaken,  and  the  holes  made  by  the  nails  in  hands 
and  feet  were  torn  wider.  Thus  the  divine  Saviour  hung  between 
heaven  and  earth,  as  mediator  between  God  and  man.  We  com- 
memorate this  in  the  Fifth  Mystery  of  the  Rosary:  Who  for  us 
was  crucified. — Upon  the  cross  Jesus  now  concluded  the  great 
work  of  redemption.  The  cross,  which  had  been  an  emblem 
of  ignominy  and  shame,  now  became  a  token  of  honor  and  glory. 
Through  this  sign  the  Christian  confesses  his  faith.  By  what  sign 
does  the  Catholic  Christian  profess  his  faith?  2.  Fulfilling  of  the 
Prophecies,  (a)  David's :  "  They  have  pierced  my  hands  and  my 
feet;  they  have  divided  my  garments  among  them;  and  upon  my 
vesture  they  have  cast  lots."  (See  O.  T.,  LVIII.)  (b)  Isaias:  "  He 
was  offered  because  it  was  his  own  will,  and  he  opened  not  his  mouth. 
He  shall  be  led  as  a  sheep  to  the  slaughter,  and  shall  be  dumb  as 
a  lamb  before  his  shearer."  (See  O.  T.,  LXXVII.)  (c)  The 
Saviour's:  "  They  shall  crucify  Him."  (See  N.  T.,  LVI.)  (d)  De- 
votion of  the  Way  of  the  Cross.  Of  how  many  stations  does  the 
Way  of  the  Cross  consist  ?  What  are  the  single  stations  called  ? 

E.  Moral  Application. — In  order  to  put  before  yourselves  the 
Lord's  passion,  make  the  Way  of  the  Cross  often  and  devoutly.  Re- 
flect that  Jesus  suffered  all  this  for  you  as  well,  and  be  grateful  to 
Him  for  it  by  zealously  fleeing  from  sin.  On  account  of  sin  the 


332  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

Saviour  was  nailed  to  the  cross.  Carry  the  small  crosses  that  God 
lays  upon  you  cheerfully,  for  the  love  and  in  imitation  of  your 
crucified  Redeemer.  "  He  who  will  be  my  disciple,  let  him  take 
up  his  cross." 

LXXVIII. — THE  SEVEN  LAST  WORDS  AND  DEATH  OF  JESUS. 

A.  Preparation. — For  three  long  hours  of  torture  the  loving  Saviour  hung 
upon  the  cross,  while  beneath  Him  the  populace  moved  about  in  excitement. 
Even  upon  the  cross,  Jesus  was  solicitous  for  all,  including  His  enemies.   We 
shall  hear  in  the  following  story  what  He  said  upon  the  cross  and  how  at  last 
He  died. 

B.  Narration. — (a)   The  seven  last  words  of  Jesus,     (b)   The 
miraculous  happenings  at  His  death. 

C.  Explanation.— (a)  "Thou  who  destroyed  the  temple  of  God,  and  in 
three  days  buildest  it  up  again,  save  thy  own  self ! "    If  you  were  able  to  do 
that,  then  you  could  save  yourself  now.     But  Jesus,  not  being  offended,  even 
"prayed"  for  them,    (b)  "And  one  of  the  robbers  blasphemed  him,  saying: 
If  thou  be  Christ,  save  thyself  and  us  " — by  a  miracle.    But  the  other  rebuked 
him,    saying :    "  Neither   dost   thou   fear   God " ;    like   the   ungodly   scoffers 
beneath  the  cross.    And  he  said  to  Jesus :   "  Lord,  remember  me,  when  thou 
shalt  come  into  thy  kingdom."     The  thief  upon  the  right  believed,  therefore, 
in  the  divinity  of  Jesus,  and  begged  Jesus  to  graciously  remember  him  when 
returning  to  His  celestial  kingdom.    "  Paradise,"  meaning  here  Limbo,  which, 
through    the   appearing   of   the    divine    Saviour,    would   be   converted    into 
paradise,     (c)  "  There  stood  at  the  foot  of  the  cross  the  disciple  whom  Jesus 
loved" — specially  loved   (John).     "Woman,  behold  thy  son,"  meaning  may 
John  be  a  son  to  thee  in  the  future.    "  Behold  thy  mother  " ;  that  is  to  say, 
thou  shalt  look  upon  Mary  in  the  future  as  thy  mother.    Love  her  and  care 
for  her.     (d)  "The  sixth  hour";  twelve  o'clock  noon,  according  to  our  time. 
From  then  until  the  ninth  hour  there  was  darkness  over  all  the  earth;  that 
means  until  three  o'clock  in  the  afternoon.     Then  Jesus  cried  with  a  loud 
voice :    "  My  God,  my  God,  why  hast  thou  forsaken  me  ?  " — why  dost  thou 
withdraw  consolation  from  me?     (e)  "I  thirst."    In  consequence  of  the  fever 
caused  by  His  wounds,  an  unbearable  thirst  tormented  Him.     "It  is  con- 
summated," namely,  the  great  work  of  the  redemption.     And  Jesus  cried 
again  with  a  loud  voice,  with  the  last  of  His  remaining  strength :    "  Father, 
into  thy  hands  I  commend  my  spirit" — I  surrender  my  soul,     (f)  "The  veil 
of  the  temple  was  rent,"  separating  the  "  holy  of  holies  "  from  the  "  holiest." 
The  rocks  were  split  asunder  in  the  vicinity  of  Mount  Calvary.    "  The  bodies 
of  the  saints  arose  from  their  graves";  that  means  the  bodies  of  the  just  and 
pious  people.    "And  the  people  were  greatly  afraid,"  seeing  these  marvelous 
signs,  and  they  struck  their  breasts  repentantly.    "And  they  went  their  way 
in  silence,"  in  deep  thought. 

D.  Commentary.— i.  The   Seven   Last    Words.      (a)  The   first 


SEVEN  LAST  WORDS  AND  DEATH  OF  JESUS. 


333 


word :  "  Father,  forgive  them,  for  they  know  not  what  they  do." 
Although  unjustly  condemned  by  these  people,  derided  and  mocked 
by  them,  even  now,  upon  the  cross,  the  Lord  uttered  no  word  of 
reproach  or  censure,  but  forgave  them,  and  begged  His  heavenly 
Father  to  pardon  them.  Jesus,  who  had  Himself  given  the  "  new 
commandment  of  the  love  of  our  neighbor,  also  fulfilled  this 
commandment  most  perfectly.  Why  must  we  love  our  neighbor? 
(b)  The  second  word.  "  This  day  thou  shalt  be  with  me  in  para- 
dise." What  consoling  words  for  the  penitent  thief.  Jesus,  by 
virtue  of  His  grace,  had  conquered  the  thief's  heart,  and  he  recog- 
nized the  divinity  of  Jesus  by  His  truly  heavenly  patience  and  meek- 
ness; he  believed  in  Him.  Hope  was  soon  added  to  faith  ("  Lord, 
remember  me  ")  and  love  of  Jesus,  whom  he  sought  to  protect  from 
the  blasphemies  of  the  other  thief.  From  love  there  arose  contrition 
and  the  confession  of  his  guilt,  for  which  he  was  ready  to  render 
satisfaction  and  atonement  by  the  sacrifice  of  his  life,  (c)  The  third 
word.  "  Woman,  behold,"  etc.  After  the  Saviour  had  prayed  for 
His  enemies,  and  had  pardoned  the  penitent  sinner  upon  His  right, 
He  turned  toward  His  mother  and  the  beloved  disciple,  John.  To 
the  Blessed  Virgin,  the  sorrowful  Mother  of  God,  He  gave  the 
virgin-like  John  as  son,  and  to  him  Mary  as  mother.  Mary  needed 
protection,  also  consolation,  in  her  inexpressible  sorrow  at  the  suf- 
ferings and  death  of  her  divine  Son.  Simeon's  prophecy  was  now 
being  fulfilled :  "  Thy  own  soul  a  sword  shall  pierce."  What  the 
blessed  Mother  of  God  underwent  in  those  hours  exceeded  all  the 
sufferings  of  the  Christian  martyrs.  For  this  reason  we  call  Mary, 
in  the  Litany  of  Loretto,  the  "  queen  of  martyrs."  As  to 
John,  so  did  Jesus  give  Mary  also  to  us  for  Mother;  for  which 
reason  we  should  love  her  with  filial  affection,  and  should  confi- 
dently invoke  her.  Whom  should  we  venerate  above  all  angels  and 
saints,  and  invoke  with  confidence?  Why  should  we  specially  ven- 
erate and  invoke  Mary?  (d)  The  fourth  word.  "My  God,  My 
God,"  etc.  This  outcry  of  the  Lord  makes  known  to  us 
the  magnitude  of  His  sufferings.  He  not  only  experienced  fearful 
sufferings  in  His  body,  but  also  His  soul  was  tormented  by  an 
unspeakable  wretchedness,  (e)  The  fifth  word.  "  I  thirst."  This 
word  expresses,  first  of  all,  Jesus'  natural  desire  to  refresh  His  body 
consumed  by  fever.  We  recognize  in  that  cry  also  the  Lord's  burn- 
ing desire  for  the  consummation  of  His  passion,  and  for  the  salva- 
tion of  the  souls  of  all  men.  Many  persons,  however,  hand  Him, 


334  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

instead  of  the  consolation  of  true  penance,  only  the  vinegar  and  gall 
of  sin.  (f)  The  sixth  word.  "  It  is  consummated."  The  difficult 
work  of  man's  redemption  was  at  last  accomplished,  the  divine  Re- 
deemer having  drained  the  bitter  chalice  of  His  passion  to  the  dregs. 
The  will  of  God  is  accomplished ;  all  the  prophecies  and  prototypes 
are  fulfilled,  (g)  The  seventh  word.  "  Father,  into  thy  hands," 
etc.  With  this  final  testimony  for  His  divinity  the  Lord  gave  to  His 
heavenly  Father,  to  whom  He  had  sacrificed  everything,  the  last  that 
He  was  possessed  of,  His  immortal  soul — His  life!  2.  Jesus  True 
God.  The  proofs  for  His  divinity  are :  (a)  His  own  words  ("  Father, 
forgive,"  etc.,  and  "Father,  into  thy  hands,"  etc.).  (b)  The 
miraculous  darkness  at  daytime.  The  people  did  not  mourn  at  the 
death  agony  of  the  Son  of  God,  but  all  nature  sympathized.  The 
sun,  mourning,  veiled  its  face,  (c)  "  The  tearing  apart  of  the  veil 
of  the  temple."  (d)  The  quaking  of  the  earth,  which  trembled  in 
horror  at  the  slaying  of  the  Son  of  God.  (e)  The  splitting  asunder 
of  the  rocks  and  opening  of  the  graves,  whose  dead  were  aroused 
from  their  repose  by  the  crime  committed  against  the  Son  of  God. 
What  happened  at  Jesus'  death?  3.  Fulfilling  (a)  of  David's  proph- 
ecy and  of  that  of  Isaias  (LVIIL,  LXXVII.) ;  (b)  of  the  types  of 
figures:  Isaac,  the  Paschal  lamb,  the  Brazen  Serpent.  4.  Good 
Friday. 

E.  Moral  Application. — Jesus,  by  His  painful  death  upon  the 
cross,  has  obtained  also  for  you  the  grace  of  a  good  death.  Avoid 
sin  with  the  assistance  of  divine  grace.  By  sinning  you  crucify  the 
Lord  anew.  Live  so  that  you,  too,  may  with  confidence  say  at  the 
hour  of  death :  "  Father,  into  thy  hands  I  commend  my  spirit." 

LXXIX. — THE  OPENING  OF  JESUS'  SIDE.     His  BURIAL. 

A.  Preparation. — Even  the  dead  body  of  the  Lord  was  not  allowed  to  rest. 
A  soldier  pierced  with  a  lance  the  most  Sacred  Heart  of  Jesus.  Then  the 
sacred  body  of  the  Saviour  was  laid  in  the  grave.  The  following  story  tells 
us  about  this. 

B.  Narration. — (a)    Opening  of  Jesus'  side,      (b)    The  burial, 
(c)  The  watch  at  the  grave. 

C.  Explanation. — (a)  The  soldiers  broke  the  legs  of  the  two  thieves,  by 
striking  them  with  a  club,  to  hasten  their  death.    After  the  legs  of  criminals 
were  broken,  they  were  killed  by  a  lance  thrust  in  the  breast.    "  They  opened 
the  side  of  Jesus,"  that  is  to  say,  pierced  the  heart,  whence  there  flowed  blood 
and  water,  a  proof  that  death  had  taken  place,  as  the  blood  immediately  after 


THE  OPENING  OF  JESUS'  SIDE.     HIS  BURIAL. 


335 


death  disintegrates,  (b)  "Arimathea,"  northwest  of  Jerusalem  (cf.  XVI.) 
"  Near  the  place,"  about  seventy  paces  away,  (c)  "  Error " —  deception. 
The  chief  priests  came  to  Pilate  and  asked  that  the  grave  might  be  guarded. 
Lest  his  disciples  steal  him  away  and  say :  "  He  is  risen  from  the  dead !  so 
the  last  error  shall  be  worse  than  the  first,"  namely,  that  Jesus  be  the  divine 
Redeemer. 

D.  Commentary.— i.  The  Fifth  Article  of  the  Creed.    "  This  day 
thou  shalt  be  with  me  in  paradise,"  the  Lord  had  said  to  the  penitent 
thief.    After  death  Jesus  descended  into  Limbo  in  order  to  console 
the  just  of  the  Old  Testament.    By  His  appearance  the  soul  of  Jesus, 
to  which  His  divinity  is  inseparably  united,  transformed  Limbo  into 
paradise.     What  do  these  words  signify :  "  Descended  into  hell  ?  " 
For  what  purpose  did  Jesus  descend  into  Limbo  ?    2.  Jesus  the  True 
Paschal  Lamb.  The  bones  of  the  paschal  lamb  of  the  Jews  were  not 
to  be  broken.     Nor  did  this  happen  to  Christ,  the  true  Paschal 
Lamb.    "  But  when  they  came  to  Jesus,  and  saw  that  he  was  already 
dead,  they  did  not  break  his  legs."    3.  The  Divine  Heart  of  Jesus. 
By  the  spear  thrust  of  that  soldier  the  most  Sacred  Heart  of  Jesus 
was  pierced.     If  any  doubt  had  existed  concerning  Jesus'  death,  it 
was  completely  set  at  rest  by  the  piercing  of  His  most  Sacred 
Heart;  for  that  thrust  was  fatal.     Thereby  was  opened  the  heart 
which  has  so  loved  men,  and  which  even  then  still  gave  the  last  drops 
of  blood  for  them.    The  magnitude  of  Jesus'  love  is  admirable.    For 
this  reason  the  Sacred  Heart  of  Jesus  is  devoutly  venerated  by  all 
souls  who  love  God.    The  Feast  of  the  Sacred  Heart  of  Jesus  takes 
place  on  the  Friday  after  the  Octave  of  Corpus  Christi.     4.  The 
Holy  Sepulchre  on  Good  Friday  and  on  Holy  Saturday. 

E.  Moral  Application. — The  Sacred  Heart  of  Jesus  has  also  loved 
you  and  loves  you  still.    Never  grieve  this  Heart  by  a  premeditated 
sin.    Say  frequently :   "  O  Sacred  Heart  of  Jesus,  I  implore  that  I 
may  love  thee,  ever  more  and  more." 

REVIEW  OF  THE  BITTER   PASSION  AND   DEATH 

OF   JESUS. 

I.  Short  explanation  of  the  events  of  this  period.  2.  Which 
prophecies  and  types  of  the  Messias  have  now  been  fulfilled? 
3.  Proofs  for  Jesus'  divinity. 

If  there  is  a  plan  or  picture  of  Jerusalem  at  hand,  let  the  teacher 
show  the  children  the  places  connected  with  the  Lord's  Passion. 


336  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

GLORIFICATION  OF  JESUS. 
LXXX. — THE  RESURRECTION. 

A.  Preparation. — The   sacred   body   of   Jesus    rested    in   the   rock   tomb 
from  its  sufferings.     At  dawn  of  the  third  day,  however,  It  took  life  again. 
The  Saviour  rose  gloriously  from  death.     I  will  now  tell  you  about  it 

B.  Narration. — (a)  The  resurrection,     (b)  The  pious  women  at 
the  tomb. 

C.  Explanation. — (a)  "Upon  the  third  day" — Sunday,  therefore,  He  rose 
gloriously,  meaning  glorified.    "An  angel  of  the  Lord  descended  from  heaven, 
and,  coming,  rolled  back  the  stone,  and  sat  upon  it,  and  his  countenance  was 
like  lightning  " — brilliant,  radiant.     "  The  guards  "  were  struck  with  fear  of 
him,  and  became  as  dead  men.    When  they  recovered  they  ran  speedily  to  the 
city  to  inform  the  high  priests  of  what  had  taken  place,     (b)  "At  the  same 
time,"    that    is,    early    in    the   morning,    "  Mary    Magdalen,    and    Mary    the 
mother  of  James,  and  Salome,  bought  sweet  spices,  that  they  might  anoint 
Jesus " — embalm  Him.     Not  finding  His  body,  they  became  afraid,  thinking 
the  enemies  of  Jesus  had  removed  it.    Mary  saw  two  angels  in  white  in  the 
sepulchre;  their  appearance  was  so  bright  and  shining  that  she  could  not 
look  upon  them. 

D.  Commentary. — i.  The  Resurrection  of  Jesus  and  its  Signifi- 
cance.     On  the  third  day  the  soul  of  Jesus  reunited  itself  to  the 
body,  and  Jesus  rose  gloriously  from  the  dead  (fifth  article  of  the 
creed).    Did  the  soul  of  Christ  remain  in  Limbo?    The  First  Glori- 
ous Mystery  of  the  Holy  Rosary:   The  Resurrection. — The  miracle 
of  the  Resurrection  is  of  great  significance  for  us:  (a)  Jesus  Him- 
self had  repeatedly  referred  to  this  miracle  as  a  proof  of  His  divinity. 
"Destroy  this  temple,"  etc.  (XV.).     "The  wicked  and  adulterous 
generation,"  etc.  (XXVIII. ).    By  His  actual  resurrection  upon  the 
third  day  He  gave  undeniable  proof  that  He  had  spoken  the  truth, 
and  that  He,  accordingly,  was  really  what  He  claimed  to  be — the  di- 
vine Redeemer.  In  the  Resurrection  itself  He  proved  once  more  His 
divinity  by  showing  Himself  as  Lord  over  life  and  death,  omnip- 
otent.     In   Christ's   Resurrection,   consequently,   we   have   a   firm 
guarantee  of  His  divinity  and  of  the  truth  of  His  doctrine,  our  faith, 
(b)  As,  therefore,  the  doctrine  of  Christ  is  true,  we  also  shall  rise 
again  one  day.    For  Christ  has  taught  most  positively  the  resurrec- 


JESUS  APPEARS  TO  MAGDALEN  AND  OTHERS.  337 

tion  of  the  dead.  "The  hour  cometh,"  etc.  (cf.  XXVIL).  "  I  will 
awaken  him  at  the  last  day"  (XXXVI.) .  "I  am  the  resurrection 
and  the  life,"  etc.  (LV.).  Christ's  resurrection,  therefore,  is  the 
surest  pledge  of  our  own  resurrection,  (c)  Finally,  the  Lord's 
resurrection  teaches  us  that  we  are  to  arise  from  the  "  grave  of  sin," 
to  rise  to  a  new  and  holy  life.  What  effect  should  the  doctrine  of 
the  resurrection  of  Christ  have  upon  us?  Why  did  Christ  rise 
again?  Easter  Confession  and  Communion. — What  are  we  com- 
manded to  do  by  the  fourth  commandment  of  the  Church?1  2.  The 
Glorified  Body.  "  Jesus  rose  gloriously  from  the  grave."  His  sacred 
body  was  transformed  and  glorified.  The  glorified  body  possesses 
the  following  qualities:  (a)  Incorruptibility,  together  with  immor- 
tality and  inability  to  suffer;  (b)  transparency — that  is  to  say,  it 
shines  like  the  sun;  (c)  agility — that  means  it  can  transport  itself 
as  quickly  as  thought  from  one  place  to  another;  (d)  subtleness — 
penetrating  everything.  Thus  Jesus  came  out  of  the  sealed  tomb 
without  the  stone  having  to  be  removed.  3.  The  Festival  of  Easter 
is  the  Most  Sublime  in  the  Entire  Ecclesiastical  Year,  because  upon 
that  day  is  celebrated  the  mystery  of  Christ's  resurrection,  which 
warrants  the  truth  of  Christianity.  Easter  is  celebrated  upon  the 
Sunday  after  the  first  vernal  full  moon.  Which  prophecies  and 
prototypes  are  now  fulfilled? 

E.  Moral  Application. — You,  too,  will  rise  from  death  again  one 
day.  Then  you  will  resume  the  same  body  that  you  possess  now. 
Respect  this  body,  in  order  that  it  may  rise  again  gloriously.  He 
who  profanes  his  body  by  impurity  will  also  rise  again,  but  with  a 
terribly  disfigured  body. 

LXXXI. — JESUS  APPEARS  TO  MAGDALEN  AND  THE  OTHER 
WOMEN.     THE  CHIEF  PRIESTS  BRIBE  THE  GUARDS. 

A.  Preparation.— On  that  same  morning  the  Risen  One  appeared  to  Mary 
Magdalen  and  the  other  pious  women,  who  had  betaken  themselves  to  the 
Lord's  grave  in  order  to  anoint  His  body.    While  Jesus'  reappearance  caused 
these  women  the  greatest  joy,  His  enemies  were  greatly  disturbed  at  what  the 
guards  reported  to  them,  and  they  gave  the  latter  considerable  money  to  keep 
silent  about  it. 

B.  Narration.— (a)  Peter  and  John  at  the  grave  of  Jesus,     (b) 
Mary  Magdalen  at  the  grave.    Appearance  of  the  Lord,    (c)  Jesus 
and  the  holy  women,    (d)  The  chief  priests  and  the  guards. 


338  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

C.  Explanation. — (a)    "Fear" — awe  of  the  angel  whom  they  had  seen. 
"Joy"— at  what  they  heard.     Meanwhile  the  apostles  hurried  to  the  tomb, 
having  heard  from  Magdalen  that  the  body  of  Jesus  had  been  stolen.    Mag- 
dalen returned  to  the  grave.     "  Grave  cloth  " — in  which  they  had  wrapped 
the  body  of  Jesus.     Peter  went  in  and  saw  the  linen  cloths,  each  in  its  own 
place.    That  is  to  say,  where  the  feet  had  lain,  there  lay  the  foot  cloths ;  where 
the  sacred  head  had  rested,  they  found  the  head  cloth,  etc.     (b)  "  She  did  not 
know  him,  however,"  because  Jesus  had  assumed  the  form  of  an  ordinary  man. 
"  Touch  me  not " !     Mary  wished  to  embrace  the  Lord,  that  He  might  not 
again  be  taken  away  from  her.    Jesus  saith  to  her:    "Go  to  my  brethren," 
meaning  the  apostles.    Magdalen  told  the  disciples:   "I  have  seen  the  Lord, 
and  these  things  he  said  to  me,  namely,  these  words :    "  I   ascend  to  my 
Father,"  etc. 

D.  Commentary. — i.  Truth  and  Reality  of  Jesus'  Resurrection. 
That  Jesus  really  and  truly  is  risen  (see  also  the  testimony  of  the 
angel  in  LXXX. :  "He  is  risen,  for  he  is  risen  as  he  said  ")  is  proved : 

(a)  Through  Peter  and  John,  who  found  the  Lord's  grave  empty; 

(b)  through  Jesus  Himself,  who  appeared  to  Mary  Magdalen  and 
the  other  holy  women;  (c)  through  the  guards,  who  reported  the 
resurrection  to  the  chief  priests;  and,  finally,  (d)  through  the  action 
of  Jesus'  enemies,  who  gave  money  to  the  guards  that  they  might 
suppress  the  truth,  and  spread  the  report  that  the  disciples  had  stolen 
the  body.    2.  Fresh  Sins  of  Jesus'  Enemies.    The  high  priests  were 
much  perplexed  at  the  guard's  report.    They,  too,  could  no  longer 
doubt  as  to  Jesus'  divinity.    That  which  He  had  announced  to  them 
as  the  strongest  proof  of  His  divinity,  namely,  that  He  would  rise 
again,  had  actually  been  fulfilled.    But,  instead  of  atoning  for  their 
wicked  deed  by  sincere  contrition,  they  remained  stubborn  and  hard- 
ened in  their  impenitence.    Sins  against  the  Holy  Ghost. — They  even 
added  fresh  sins  to  the  old  ones.    They  induced  the  guards  to  lie  and 
gave  them  money  for  it.     Being  accessory  to  the  sins  of  others. 
Lying. 

E.  Moral  Application. — Mary  Magdalen  was  amply  rewarded  for 
her  faithful  love  of  Jesus  by  the  Risen  One  appearing  to  her.    Do 
you  also  possess  an  ardent  love  for  your  Saviour  ?    If  you  are  sorry 
for  having  offended  Jesus  by  sin,  and  observe  from  henceforth  His 
commandments  faithfully,  then  you,  too,  love  the  Saviour.    So  that 
God  may  strengthen  and  increase  our  love  we  will  now  awaken  the 
act  of  charity. 


JESUS  APPEARS  TO  PETER  AND  TWO  DISCIPLES.          339 


LXXXII. — JESUS  APPEARS  TO  PETER  AND  TO  Two  DISCIPLES  ON 
THEIR  WAY  TO  EMMAUS. 

A.  Preparation.— On  the  day  of  the  Resurrection  two  of  Jesus'  disciples 
betook  themselves  to  a  small  town  some  miles  west  of  Jerusalem,  called  Em- 
maus.     Upon   the  way  thither   the   divine  Saviour   appeared  to   them,   and 
shortly  before  that  had  shown  Himself  to  Peter.     The  following  story  will 
tell  us  about  it. 

B.  Narration. — (a)  Meeting  upon  the  road  to  Emmaus.  (b)  Ar- 
rival at  Emmaus.    The  breaking  of  bread,     (c)  Return  of  the  dis- 
ciples. 

C.  Explanation. — (a) "Art  thou  alone,  a  stranger  in  Jerusalem,  and  hast  not 
known  the  things  that  have  been  done  there  in  these  days  "  ?  especially  on  that 
last  morning.    There  Jesus  approached  in  the  disguise  of  a  pilgrim  returning 
home  after  the  Easter  festival.  "  But  we  hoped  that  it  was  he  who  should  have 
redeemed  Israel  " — delivered  from  the  power  of  the  Romans.     "  O  foolish,  and 
slow  of  heart  to  believe  in  all  the  things  which  the  prophets  have  spoken,"  con- 
cerning the  Redeemer  and  His  work  of  redemption,  "He  expounded  to  them"; 
that  is  to  say,  explained  to  them  how  the  prophecies  and  figures  of  the  Messias 
were  to  be  understood,     (b)   "Jesus  went  in  with  them,"  namely,  into  the 
house  in  which  one  of  the  disciples  dwelt.    "  Whilst  he  was  at  table  He  took 
bread,  and  blessed,  and  brake,  and  gave  to  them,"  as  at  the  Last  Supper. 
"And  their  eyes  were  opened,"  meaning  their  spiritual  eyes.     The  result  of 
this  was  that  they  regarded  the  stranger  more  closely,  and  now  with  their 
bodily  eyes  they  knew  Him  as  the  Lord.    They  said  one  to  another:    "Was 
not  our  heart  burning  within  us   (for  love)   whilst  he  was  speaking  in  the 
way,  and  opened  to  us  the  scriptures  ?  "  meaning  explained  the  meaning  of 
Holy  Writ,     (c)  And  they  went  back  to  Jerusalem,  to  bring  this  glad  mes- 
sage to  the  apostles :  "  The  Lord  is  risen  indeed."    The  women  were  there- 
fore right. 

D.  Commentary. — i.  Truth  and  Reality  of  Jesus'  Resurrection. 
The  Saviour  has  truly  risen.  This  is  proven  by  the  testimony  of  the 
disciples  and  apostles.  Did  the  Lord's  disciples  also  see  Him  after 
the  Resurrection?  Whence  do  we  know  that  Jesus  Christ  is  truly 
risen?  2.  Peter's  Pre-eminence.  The  Saviour  appeared  specially  to 
Peter,  thereby  distinguishing  him  above  the  other  apostles.  This  is 
a  new  proof  for  the  primacy  of  Peter.  3.  Holy  Communion. 
As  Jesus  at  Emmaus  took  bread  in  His  sacred  hands,  blessed  it, 
brake,  and  then  handed  it  to  His  disciples,  He  did  the  same  as  at  the 
Last  Supper.  He  gave  the  disciples  His  sacred  body,  and  they  re- 
ceived Holy  Communion.  What  is  Holy  Communion?1  Although 

O)  253. 


340  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

the  disciples  partook  only  under  the  form  of  bread,  still  they  received 
Christ  entire;  His  sacred  blood  as  well,  therefore.  Must  we  drink 
of  the  chalice  in  order  to  partake  of  the  blood  of  Christ  ? 

E.  Moral  Application. — Mark  well  the  Lord's  words :"  What  are 
these  discourses  that  you  hold  one  with  another  ?  "  Jesus  is  also  near 
you.  Take  care  that  you  never  hold  a  conversation  which  would 
grieve  the  blessed  Saviour  (cursing,  scolding,  lying,  etc.). 

LXXXIII. — JESUS  APPEARS  TO  THE  ASSEMBLED  DISCIPLES  AND 
INSTITUTES  THE  SACRAMENT  OF  PENANCE. 

A.  Preparation. — While  the  two  disciples  who  had  returned  from  Emmaus 
were  still  speaking,  Jesus  stood  suddenly  in  the  midst  of  the  apostles,  and 
instituted  the  Sacrament  of  Penance.    I  will  now  tell  you  about  this. 

B.  Narration. — (a)  The  Lord's  appearing,    (b)  Rejoicing  of  the 
disciples,     (c)  Institution  of  the  Sacrament  of  Penance. 

C.  Explanation. —  (a)   "Jesus  stood  in  the  midst  of  them" — without  the 
door  having  been  opened.     "  Peace  be  to  you  " — a  favorite  salutation  in  the 
Orient.     "  My  hands  and  my  feet,"  etc.,  where  the  apostles  saw  the  marks 
of  the  wounds,     (b)  "While  they  yet  believed  not,  and  wondered  for  joy," 
in  their  exceedingly  great  joy  they  could  hardly  realize  that  it  was  Jesus  who 
stood  before  them.     "And  when  he  had  eaten  before  them  " — before  their 
eyes,  so  as  to  convince  them  that  He  was  not  a  Spirit,  but  a  real  body.    Then 
He  explained  to  them  the  meaning  of  the  Scriptures,  as  He  had  done  to  the 
disciples  on  the  road  to  Emmaus.     (c)  "As  the  Father  hath  sent  me,"  etc., 
meaning  with  the  same  sovereignty  and  to  the  same  end.    "And  when  he  had 
said  this,  he  breathed  upon  them."    What  Jesus  thereby  intended  the  following 
words  teach :   "  Receive  ye  the  Holy  Ghost,  whose  sins  you  shall  forgive,  they 
are  forgiven  " — by  God. 

D.  Commentary. — i.  Truth  and  Reality  of  Jesus'  Resurrection. 
This  story  contains  new  proofs  of  the  Lord's  resurrection.     Jesus 
appeared  to  the  assembled  apostles,  showed  them  the  marks  of  His 
wounds,  allowed  them  to  touch  Him,  and  ate  before  their  eyes.    The 
apostles  no  longer  doubted  that  Jesus  was  actually  there  with  the 
body  with  which  He  had  suffered  and  that  had  been  laid  in  the  tomb 
(cf.  LXXXIL,  D   i).    2.  The  sending  forth  and  mission  of  the 
apostles  with  the  words :  "  As  the  Father  hath  sent  me,  I  also  send 
you."    The  Lord  transmitted  to  the  apostles  the  same  authority  that 
He  Himself  possessed.    He  sent  them  forth  for  the  same  purpose  for 
which  He  had  come  into  the  world.    Christ  had  come  into  the  world, 


JESUS  SHOWS  MARKS  OF  WOUNDS  TO  THOMAS.          341 

"that  the  world  might  be  saved  through  him"  (XVI.)-  Conse- 
quently it  is  the  mission  of  the  apostles  and  their  successors  to  lead 
men  to  salvation.  For  what  purpose  did  Christ  found  the  Church  P1 
That  the  apostles  and  their  successors  might  be  qualified  for  the  task, 
the  Saviour  transmitted  to  them  and  their  successors  His  power  and 
authority;  that  is  to  say,  His  teaching,  pastoral  and  priestly  office. 
What  did  Christ  do  so  that  the  Church  be  enabled  to  lead  all  men  to 
eternal  salvation?  The  Sacrament  of  Penance.  By  His  death  upon 
the  cross  the  Saviour  had  reconciled  the  offended  God  and  obtained 
for  us  pardon  of  our  sins.  In  order  that  this  grace  might  be  applied 
to  each  individual  He  instituted  the  Sacrament  of  Penance,  in  which 
the  apostles  and  their  successors,  in  God's  stead,  remit  sins,  if  the 
sinner  is  worthy  of  it.  What  is  the  Sacrament  of  Penance  T  When 
did  Christ  institute  the  Sacrament  of  Penance?  As  Christ  has  said 
quite  generally,  without  any  restriction,  "  Whose  sins  you  shall  for- 
give," etc.,  therefore  all  sins,  without  exception,  can  be  remitted  in 
the  Sacrament  of  Penance.  Can  all  sins  be  remitted?  Since  Christ 
willed  that  the  apostles  and  their  successors  should  be  empowered 
to  remit  or  retain  sins,  He  thereby  ordained  that  the  sinner  should 
confess  his  sins  to  the  apostles  or  their  successors,  because  they 
would  not  know  whether  to  remit  or  retain  sins  unless  they  know 
what  they  are,  and  they  would  expose  themselves  to  the  danger  of 
pronouncing  an  unjust  sentence,  contradictory  to  God's  justice. 
Why  must  we  therefore  confess  our  sins  in  order  to  obtain  their 
remission  ? 

E.  Moral  Application. — Return  grateful  thanks  to  the  Saviour 
for  having  instituted  the  holy  Sacrament  of  Penance;  be  careful  to 
receive  the  same,  well  prepared  and  worthily. 

LXXXIV. — JESUS  SHOWS  THE  MARKS  OF  His  WOUNDS  TO  THOMAS. 

A.  Preparation. — When  the  Saviour  appeared  to  the  apostles,  on  the  day 
of  the  Resurrection,  Thomas  was  not  with  them.    He  would  not  believe  when 
told  that  the  Lord  had  been  with  the  apostles.     Hence  Jesus  appeared  again 
to  the  apostles  and  rebuked  Thomas  for  his  unbelief.     I  will  now  tell  you 
about  this. 

B.  Narration. — (a)    Thomas'  incredulity,     (b)    Second  appear- 
ance of  the  Lord. 

C  Explanation. —  (a)  "Unless  I  shall  see  the  print  of  the  nails,"  mean- 
ing unless  I  can  see  myself  and  be  convinced  of  it  I  shall  not  believe  it 

(i)  114.         (2)  187. 


342  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

(b)  "Thomas  answered:  My  Lord,  and  my  God."  Now  Thomas  believed. 
Jesus  saith  to  him:  "Because  thou  hast  seen  me,  Thomas,  thou  hast  believed: 
blessed  are  they  that  have  not  seen,"  namely,  as  thou  hast  seen. 

D.  Commentary. — i.  Truth  and  Reality  of  Jesus'  Resurrection. 
The  second  appearance  of  the  Lord  is  a  fresh  proof  that  He  really 
rose  with  the  body  that  had  been  laid  in  the  grave  (cf.  LXXXIIL, 
D  i).  2.  Jesus  True  God.  The  resurrection  of  the  Lord  is  a  plain 
proof  for  His  divinity,  but  we  shall  find  further  proofs  of  it  in  our 
story.  Jesus  knew  what  Thomas  had  said.  He  proved,  therefore, 
again  His  omniscience.  Thomas  called  Him  his  "  God,"  and  Jesus 
accepted  from  Thomas  this  confession  of  faith.  He  declared  blessed 
all  those  who  would  believe  Him  to  be  God  without  seeing.  What 
is  the  teaching  of  the  apostles  concerning  the  divinity  of  Jesus? 
3.  Sunday.  Jesus  arose  from  the  dead  upon  a  Sunday.  The  apostles 
celebrated  this  day  and  kept  it  in  veneration,  as  follows  from  the 
fact  that  on  the  following  Sunday  they  were  again  assembled  in  the 
room  of  the  Last  Supper,  praying.  The  Saviour  also  sent  the  Holy 
Ghost  upon  a  Sunday,  and  therefore  the  Christians  celebrate 
Sunday  as  the  day  of  the  Lord  instead  of  the  Sabbath  (Satur- 
day). Why  do  we  celebrate  Sunday  instead  of  the  Sabbath? 

B.  Moral  Application. — "  Blessed  are  they  that  have  not  seen,  and 
have  believed."  These  words  apply  to  us.  Hold  fast  to  your  holy 
Catholic  faith,  live  according  to  it;  and  be  not  afraid  to  confess  it 
before  men;  then  your  faith  will  accomplish  your  salvation. 


LXXXV. — JESUS  BESTOWED  ON  PETER  THE  SUPREME  PASTORSHIP. 

A.  Preparation. — On  the  morning  of  the  Resurrection  the  Saviour  had, 
through  the  holy  women,  sent  word  to  the  disciples  that  they  should  go  into 
Galilee.    The  disciples  therefore  left  Jerusalem  and  went  to  Galilee,  where  the 
Lord  again  appeared  to  them,  and  made  Peter  the  supreme  pastor  of  His 
Church.    I  will  now  tell  you  about  it. 

B.  Narration. — (a)  The  disciples  on  the  sea.    (b)  Jesus  appears. 
The  large  draught  of  fishes,    (c)  Bestowal  of  the  supreme  pastorship 
on  Peter,  (d)  Prediction  of  Peter's  crucifixion. 

C.  Explanation. —  (a)    "Early  in  the  evening  they  went  forth  to  fish." 
They  had  resumed  their  former  trade,  intending  to  continue  it  until  the  coming 
of  the  Holy  Ghost,    (b)  Jesus  stood  on  the  shore.    The  disciples,  however,  knew 
not  that  it  was  the  Saviour  because  the  distance  was  great.    "  Peter  cast  himself 


THE   ASCENSION   OF   CHRIST. 


343 


into  the  sea  and  swam  to  the  shore,"  in  order  to  reach  the  Saviour  more 
quickly,  (c)  Jesus  saith  to  Simon  Peter :  "  Simon,  son  of  John,  lovest  thou 
me  more  than  these  ?  "  meaning  than  the  other  apostles.  "  Lambs  " — the  young 
sheep  which  follow  the  elder  sheep.  By  "  lambs  "  are  understood  the  faith- 
ful, by  the  "  sheep "  the  clergy  and  bishops.  Thus  Peter  was  made  the  chief 
pastor  of  the  Church  of  Jesus.  "Then  Peter  was  sad,"  because  he  was  re- 
minded of  his  triple  denial  of  the  Lord,  (d)  Jesus  said :  "  When  thou  wast 
younger  thou  didst  gird  thyself,"  so  as  to  step  out  vigorously.  "But  when 
thou  shalt  be  old,  thou  shalt  stretch  forth  thy  hands  (on  the  cross),  whither 
thou  would'st  not,"  namely,  to  martyrdom. 

D.  Commentary. — i.  Truth  and  Reality  of  Jesus'  Resurrection. 
That  Jesus  was  really  risen  from  the  dead  was  again  proved  by  His 
reappearance  at  the  lake  Genesareth    (cf.  LXXXIII.).     2.  Jesus 
True  God.    The  risen  Saviour  revealed  His  divinity  at  Lake  Genesa- 
reth by  letting  the  apostles  take  a  large  catch  of  fish  without  the  net 
breaking,  although  filled  with  over  a  hundred  large  fish,  and  by  fore- 
telling Peter  that  he  would  die  upon  the  cross,  thereby  glorifying  God. 
Peter's  crucifixion  actually  took  place  in  the  year  67.    Which  divine 
attributes  did  Jesus  therefore  reveal  ?    What  do  you  mean  by  saying 
"  God  is  omnipotent,"  "  omniscient "  ?     3.  Peter  Supreme  Pastor. 
The  Lord  had  repeatedly  preferred  Simon  Peter  before  the  other 
apostles  (cf.  XIII.,  XXII.,  XXXVIII.) .    This  was  again  noticeable 
in  this  event.    After  the  divine  Saviour  had  let  Peter  assure  three 
times  that  he  had  greater  love  than  the  other  apostles,  He  made  him 
chief  pastor  of  His  whole  flock — of  the  Church.    How  do  we  know 
that  Christ  appointed  Peter  the  supreme  head  of  His  Church  ?    Was 
this  office  to  cease  after  Peter's  death?    Who  is  the  visible  supreme 
head  of  the  Church  since  St.  Peter's  death?     4.  Concerning  the 
Symbolical  Meaning  of  the  Miraculous  Draught  of  Fishes  (cf.  XX.)- 

E.  Moral  Application. — What  would  your  answer  be  if  the  Sa- 
viour were  to  ask  you,  "  Lovest  thou  me "  ?     Bear  in  mind  that 
"  He  who  hath  my  commandments  and  keepeth  them,  he  it  is  that 
loveth  me." 

LXXXVL— THE  ASCENSION  OF  CHRIST. 

A.  Preparation. — The  divine  Saviour  often  appeared  to  His  disciples  dur- 
ing the  forty  days  which  He  remained  on  earth  after  His  resurrection.  At  the 
end  of  these  forty  days  the  apostles  betook  themselves  to  Jerusalem,  where 
the  Saviour  appeared  to  them  for  the  last  time,  to  return  after  this  to  heaven. 
I  will  now  tell  you  about  this. 


344  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

B.  Narration. — (a)  The  Lord  appears  again,    (b)  Promise  of  the 
Holy  Ghost.    Last  instructions  to  the  apostles,     (c)  The  ascension. 

C.  Explanation. —  (a)  "  By  many  proofs  he  manifested  himself,"  etc. — by 
appearing  to  them  again.     "  He  spoke  of  the  kingdom  of  God  "  upon  earth- 
that  is  to  say,  the  Church.    He  instructed  them  exactly  concerning  its  arrange- 
ment, destiny,  doctrine  and  the  means  of  grace.    "  Also  other  disciples,"  who 
did  not  belong  to  the  apostles,     (fc)  Jesus  commanded  that  they  should  not 
depart  from  Jerusalem  until  they  had  received  the  Holy  Ghost,  which  he  had 
announced  to  them  upon  a  former  occasion  (cf.  LXVIIL).     "All  power  is 
given  to  me  in  heaven  and  on  earth."    "  Hence  I  give  you  the  commission  to 
go  forth  into  the  whole  world,"  etc.     "  And  behold  I  am  with  you  always," 
and  shall  assist  you,  therefore,  in  your  activity,     (c)  "  And  when  he  had  said 
these  things,  while  they  were  beholding  him,  he  ascended  into  heaven,"  rising 
slowly  toward  it.     "  Men  of  Galilee,  why  stand  ye  looking  up  into  heaven  ?  " 
They  came  from  Galilee.     They  rejoiced  at  the  news  of  the  angels,  that  the 
Saviour,  after  so  many  sufferings,  would  now,  in  heaven,  enjoy  the  honor 
and  glory  due  him,  and  they,  too,  would  one  day  be  united  with  him  there. 

D.  Commentary. — i.  The  Sixth  Article  of  the  Creed.    Before  the 
eyes  of  the  apostles  Jesus  returned  into  heaven,  of  His  own  power, 
with  body  and  soul,  accompanied  by  the  just  set  free  from  limbo, 
there  to  enter  into  possession  of  His  glory,  and  to  be  our  mediator 
and  intercessor  with  the  Father,  and  to  prepare  an  abode  for  us 
there.     What  do  the  words  teach  us,  "  Ascended  into  heaven  "  ? 
Did  Christ  ascend  into  heaven  alone?    Where  and  why  did  Christ 
ascend  into  heaven?     In  commemoration  of  the  Lord's  return  into 
heaven  the  Church  celebrates,  forty  days  after  Easter,  the  Feast  of 
Christ's  Ascension.     On  that  day,  at  High   Mass,  at  the  words 
of  the  Gospel,  "And  the  Lord  Jesus,  after  He  had  spoken  to  them, 
was  taken  up  into  heaven,"  the  Paschal  candle  is  extinguished  (con- 
clusion of  the  Paschal  cycle). — The  Second  Glorious  Mystery  of 
the  Holy  Rosary :  The  Ascension.  2.  Twofold  Office  of  the  Apostles 
and  their  Successors.     With  the  words,  "  Go  ye  therefore  into  the 
whole  world,"  etc.,  the  Lord  transmitted  (a)  the  teaching  office  to 
the  apostles  and  their  successors,  which,  according  to  the  Lord's 
words,  "  Behold,  I  am  with  you,"  etc.,  is  infallible;  (b)  the  priestly 
office,  the  power  to  administer  the  Sacraments :  "  Baptizing  them," 
etc.;  (c)  the  pastoral  office  consists  in  supervising  the  faithful  who 
shall  be  held  to  the  observance  of  the  commandments  ("  Teaching 
them  to  keep  all  things,"  etc.).    That  this  threefold  office  was  also 
transmitted  to  the  successors  of  the  apostles  follows  from  Jesus'  own 
words :  "  Behold,  I  am  with  you  all  days,  until  the  end  of  the  world." 


THE   ASCENSION   OF   CHRIST.  345 

Which  office  did  Christ  transmit,  with  His  authority,  to  the  apostles  ? 
From  whom  have  we  the  assurance  that  the  teaching  office  of  the 
Church  cannot  err?  3.  The  Holy  Trinity.  From  the  words  of 
Jesus,  "  Baptize  them  in  the  name  of  the  Father,  and  of  the  Son, 
and  of  the  Holy  Ghost,"  it  follows  that  there  are  several  persons  in 
God.  How  many  persons  are  there  in  God?  What  do  we  call  this 
mystery  of  one  God  in  three  persons  ?1  The  Feast  of  the  Most  Holy 
Trinity,  on  the  first  Sunday  after  Pentecost.  4.  The  Church  of 
Jesus  is  Catholic,  or  Universal.  The  apostles  were  to  teach  the  true 
faith  to  all  nations,  "  Jews,  Samaritans  and  Gentiles,"  and  receive 
them  into  the  Church  of  Jesus.  "  Until  the  end  of  the  world,"  the 
Saviour  desired  to  remain  with  His  assistance  and  protection  in  His 
Church.  The  Church  is  therefore  universal,  not  only  in  regard  to 
space — as  she  was  to  spread  herself  all  over  the  world — but  also  as 
to  time,  as  she  is  destined  to  exist  upon  earth  until  the  end  of  the 
world.  Why  is  the  Roman  Catholic  Church  manifestly  catholic,  or 
universal?*  5.  Fulfilling  of  the  Prophecies  (a)  David's:  "  The  Lord 
said  to  my  Lord,  sit  upon  my  right,"  etc.  (see  O.  T.,  LVIII.)  ;  (b) 
Christ's :  "  Now  when  you  shall  see  the  Son  of  man  returning  whence 
He  came"  (XXXVI.),  and,  "From  henceforth  you  shall  behold 
the  Son  of  man  seated  at  the  right  hand  of  God  and  coming  in  the 
clouds  of  heaven  "  (LXXL).  6.  The  Seventh  Article  of  the  Creed. 
What  is  the  seventh  article  of  the  creed,  and  what  does  it  teach? 

E.  Moral  Application. — Jesus  returned  to  heaven  to  prepare  a 
place  also  for  you.  Heaven  is  your  home.  Think  of  this  as  often 
as  you  say,  in  the  "  Our  Father,"  "  Our  Father,  who  art  in  heaven." 
Lead  a  good  and  devout  life,  and  then  you  will  surely  go  to  heaven. 

CONCLUSION. 

"  Many  other  things  which  Jesus  did  are  not  related,"  etc.  With 
these  words  St.  John  concludes  his  Gospel. 

Explanation. — Signs  (Miracles).  "  But  there  are  also  many  other 
things  which  Jesus  did ;  which,  if  they  were  written,  every  one,  the 
world  itself,  I  think,  would  not  be  able  to  contain  the  books  that 
should  be  written."  Christ,  the  Messias,  the  Redeemer. 

Commentary. — Necessity  of  tradition,  verbal  transmission  of 
truths.  Many  things  that  Jesus  did  and  taught  are  not  in  the 
gospels.  We  know,  for  instance,  from  the  gospels  very  little  as  to 
what  Jesus  said  to  His  apostles  in  the  forty  days  after  His  resur- 

CO  ax.  (2)  131. 


346  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

rection.  The  apostles  did  not  write  down  much  of  what  Jesus  re- 
vealed to  them.  They  propagated  it  verbally  by  their  preaching. 
Is  it  then  enough  for  us  to  believe  only  what  is  found  in  Holy 
Scripture?  What  is  understood  by  tradition?  (XIV.,  XV.). 

REVIEW  OF  THE  PERIOD  FROM  THE  RESURRECTION 
TO  CHRIST'S  ASCENSION. 

i.  Brief  account  of  these  chapters.  2.  Proofs  for  the  truth  and 
reality  of  the  Resurrection.  3.  Which  prophecies  and  prototypes  of 
the  Messias  have  been  fulfilled? 


CHOOSING  OF  THE  APOSTLE  MATTHIAS.  347 


THE  CHURCH  OF  JESUS  CHRIST  IN  THE  DAYS 
OF  THE  APOSTLES. 

LXXXVII. — CHOOSING  OF  THE  APOSTLE  MATTHIAS. 

A.  Preparation. — According  to  the   Lord's  instructions  the   apostles   re- 
mained at  Jerusalem  until  the  coming  of  the  Holy  Ghost.    During  this  time 
they  prayed   fervently,  and  at   Peter's  proposal   they  elected  another   apos- 
tle to  serve  in  place  of  the  unhappy  Judas.    I  will  now  tell  you  about  this. 

B.  Narration. — (a)   The  apostles  and  disciples  of  Jesus  in  the 
room  of  the  Last  Supper,  at  Jerusalem,     (b)  The  apostles  choose 
Matthias. 

C.  Explanation. —  (a)    "They   persevered    in    prayer,"    jointly    with    the 
Blessed  Virgin  and  the  other  holy  women,  so  as  to  prepare  themselves  worth- 
ily for  the  coming  of  the  Holy  Ghost,     (b)  He  must  be  chosen  from  among 
those  who  were  eye  and  ear  witnesses  of  those  things  which  Jesus  did  and 
taught.     And  they  prayed :  "  Thou,  O  Lord,  who  knowest  the  hearts  of  all 
men,  show  which  of  these  two  thou  hast  chosen."    And  they  gave  them  lots, 
and  the  lot  fell  upon  Matthias. 

D.  Commentary. — i.     Peter's    Supremacy     (primacy).      Peter 
was  chief  of  the  apostles.     In  that  capacity  he  proposed  and  con- 
ducted the  election  of  the  apostle  Matthias.    The  apostles  recognized 
him  as  their  head,  for  they  complied  immediately  with  his  proposal 
and  named  two  disciples  for  the  apostolic  office.    2.  "Mary  in  her  Re- 
lation to  the  Church  of  Christ.    Even  in  the  early  days  of  the  Church 
of  Jesus,  Mary,  as  Jesus'  mother,  was  held  in  high  esteem  by  the 
faithful,  and  was  venerated  by  them.     The  faithful  would  not  be 
without  her.    She  united  her  prayers  to  the  petitions  of  the  Church. 
We  also  hold  Mary  in  high  regard,  and  take  recourse  to  her  in 
prayer,  that  we  may  be  heard  the  sooner.    Whom  ought  we  to  honor 
and  invoke  in  preference  to  all  angels  and  saints?    Why  should  we 
honor  and  invoke  Mary  specially? 

E.  Moral  Application. — Venerate  the  mother  of  God  from  the 
depth  of  your  heart.    A  special  devotion  to  her  is  considered  as  a 
sign  of  election  for  heaven.     (Prayer  to  the  Blessed  Virgin.) 


348  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 


LXXXVIIL— DESCENT  OF  THE  HOLY  GHOST. 

A.  Preparation. — Finally  the  desired  day  arrived  of  the  descent  of  the 
Holy  Ghost,  for  which  the  apostles  and  disciples  of  Jesus  had  carefully  pre- 
pared themselves  by  devout  prayer.     I  will  now  proceed  to  tell  you  how  the 
Holy  Spirit  was  poured  out  upon  them. 

B.  Narration. — (a)  Descent  of  the  Holy  Ghost,    (b)  The  miracle 
of  languages,     (c)  Peter's  first  sermon,     (d)  Effect  of  the  same. 

C.  Explanation. — (a)  "And  when  the  days  of  the  Pentecost  were  accom- 
plished, they  were  altogether  in  the  same  place,"  in  the  cenaculum,  or  upper 
room.   "And  they  were  all  filled  with  the  Holy  Ghost"  (that  means  they  re- 
ceived the  fullness  of  the  graces  of  the  Holy  Spirit),  and  they  began  to  speak 
with  divers  tongues."     This  was  a  miracle,  as  before  that  they  only  spoke 
their  mother  tongue,  (b)  The  multitude  came  together  when  they  heard  this. 
They  came,  out  of  curiosity,  to  the  house  where  the  apostles  were  assembled. 
And  some  "mocking,  said:    These  men  are  full  of  new  wine,1  meaning  they 
have  drank  too  much,     (c)  Peter  spoke  to  them:  "These  are  not  drunk,  as 
you  suppose;  it  is  but  the  third  hour  of  the  day"  (nine  o'clock  in  the  morn- 
ing).    Peter  told  them  that  Jesus  was  the  Redeemer  and  the  Son  of  God; 
that  they  must  be  converted  to  Christ  the  Lord,    (d)  "  Now  when  they  had 
heard  these  things,  they  had  compunction  in  their  heart";  that  means  the 
words  seized  upon  and  moved  the  auditors.     "  Do  penance  and  be  baptized, 
every  one  of  you,  in  the  name  of  Jesus  Christ " ;  that  is  to  say,  through  Bap- 
tism, which  Jesus  had  instituted  for  the  forgiveness  of  sins." 

D.  Commentary. — i.  The  Eighth  Article  of  the  Creed.    Jesus  ful- 
filled His  promise  on  the  first  feast  of  Pentecost :    "  I  will  ask  the 
Father,  and  He  shall  give  you  another  Paraclete  that  He  may  abide 
with  you  forever,  the  Spirit  of  truth"  (LXVIIL).    This  Spirit  of 
truth  Jesus  sent  to  His  Church  so  as  to  preserve  her  from  all  error. 
"  He  will  teach  you  all  things,  and  remind  you  of  all  that  which  I 
have  told  you  " — sanctify  her  members  and  govern  her.  When  was 
the  Holy  Ghost  sent  to  the  Church?    What  graces  does  the  Holy 
Ghost    dispense   to    the    Church?     What    graces    does   the    Holy 
Ghost  dispense  to  souls  ?*    How  has  Christ  provided  that  the  Church 
is  enabled  to  do  this? — lead  men  to  eternal  salvation.     The  Third 
Glorious  Mystery  of  the  Holy  Rosary:  Who  sent  down  the  Holy 
Ghost?    2.  The  Fiery  Tongues.     By  this  outward  manifestation  of 
the  Holy  Ghost  the  inner  workings  of  grace  were  to  be  made  evident. 
As  fire  illumines,  warms  and  purifies,  so  were  the  apostles  illumined 

CO  «77- 


HEALING  OF  THE  LAME  MAN.  349 

by  the  Holy  Ghost  with  the  light  of  faith,  kindled  with  the  fire  of 
charity,  and  purified  from  sin.  The  Holy  Ghost  appeared  in  the  form 
of  fiery  tongues,  to  indicate  also  that  He  would  make  them  eloquent, 
by  conferring  upon  them  the  gift  of  languages.  The  Gifts  of  the 
Holy  Ghost.  3.  Peter's  Supremacy  (Primacy).  Peter  exercised  his 
office  as  chief  of  the  apostles  by  being  the  first  to  make  a  public  ap- 
pearance, preaching  and  receiving  into  the  Church  the  first  faithful 
three  thousand.  4.  The  Feast  of  Pentecost.  On  the  fiftieth  day  after 
Easter  the  Holy  Ghost  came  down  upon  the  apostles.  On  that  day  the 
Catholic  Church  celebrates  the  Feast  of  Pentecost.  Because  on  the 
first  Feast  of  Pentecost  the  Holy  Ghost  was  sent  to  the  Church  of 
Jesus,  and  she,  for  the  first  time,  appeared  publicly  and  received  into 
her  bosom  three  thousand  faithful,  this  festival  is  considered  the  birth- 
day of  the  Church.  Concerning  the  resemblance  between  the  Chris- 
tian and  the  Jewish  Feast  of  Pentecost ( see  O.  T.,  XLIL).  The  Pen- 
tecostal ceremonies.  5.  Fulfilling  of  the  Prophecies,  (a)  Of  Jere- 
mias:  "  I  will  set  my  law  within  them,"  etc.  (O.  T.,  LXXIX.).  (b) 
Of  Ezechiel:  "I  will  give  you  my  spirit"  (O.  T.,  LXXX.).  (c) 
Of  the  Saviour  (see  above). 

E.  Moral  Application. — The  Holy  G^iost  is  the  dispenser  of 
graces,  without  which  we  can  not  be  saved.  Have  great  devotion, 
therefore,  to  the  Holy  Ghost,  and  avoid  grieving  Him  by  committing 
sins. 


LXXXIX. — HEALING  OF  THE  LAME  MAN. 

A.  Preparation. — After  the  apostles  had   received  the  Holy  Ghost  they 
had  no  more   fear  of  the  Jews;   they  appeared  publicly,   worked  miracles, 
preached  and  received  people  into  the  Church.     The  high  priest  and  elders 
hated  the  apostles  as  much  as  they  hated  the  Saviour,  frequently  they  caused 
them  to  be  thrown  into  prison.    We  shall  hear  of  this  in  the  following  story. 

B.  Narration. — (a)  The  miraculous  healing  of  the  lame  man.   (b) 
Peter's  sermon,    (c)    Peter  and  John  in  prison  and  before  the  high 
council. 

C  Explanation.— (a)  "One  day"— after  the  Feast  of  Pentecost.  "Silver 
and  gold  I  have  none,"  Peter  said,  "but  what  I  have  I  give  thee,"  meaning 
I  possess  no  money,  and  consequently  can  not  give  you  any.  "  In  the  name 
of  Jesus  of  Nazareth,  rise  up  and  walk  " !  "And  forthwith  his  feet  and  soles 
became  firm,  so  that  he  could  stand  and  walk."  (fe)  "  Then  Peter  spoke," 
turning  to  the  multitude  who  had  followed  him:  "Why  do  you  wonder,  as 


35° 


TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 


if  by  our  strength  or  power  we  had  made  this  man  to  walk,"  rather  by  the 
power  of  God.  The  God  of  our  fathers  (of  Abraham,  Isaac  and  Jacob),  "  hath 
glorified  his  Son  Jesus,"  in  whose  name  I  have  worked  the  miracle  by  which 
you  are  enabled  to  recognize  His  divinity.  In  His  name,  as  divine  Redeemer. 
"And  now,  brethren,  I  know  that  you  did  it  through  ignorance,"  etc.  Peter 
deals  very  leniently  with  the  Jews,  in  order  to  make  it  easier  for  them  to 
reform,  (c)  "  By  what  power,  or  in  what  name,  have  ye  done  this?  "  namely, 
healed  the  man  born  lame.  "  By  him  doth  this  man  stand  here  before  you 
whole  " — the  lame  man.  "  Jesus  is  the  stone."  Peter  compares  the  Church, 
therefore,  to  an  edifice.  "  Cornerstone " — the  important  stone  which  gives 
firmness  and  support  to  the  building.  "  Salvation,"  namely,  eternal  salvation, 
meaning  only  through  Christ  can  we  be  saved.  "  Thereupon  they  threatened 
them,"  to  intimidate  them. 

D.  Commentary. — I.    Jesus  True  God.     The  Lord's  divinity  is 
proved  in  our  story  (a)  by  the  miracle  which  Peter  worked  in  the 
name  of  Jesus  (notice  the  difference  in  the  miracles  which  Jesus 
worked  from  those  of  the  apostles)  ;  (b)  by  the  words  of  Peter, 
who  called  Jesus  the  Son  of  God,  the  "  author  of  life."  ("  The  God 
of  our  fathers  hath  glorified  His  Son  Jesus.")    What  is  the  apostle's 
testimony  ?    2.  "  Nor  is  there  Salvation  in  any  other  "  than  in  Jesus 
Christ.    Jesus  had  Himself  said :   "  I  am  the  way,  the  truth  and  the 
life,"  "  no  one  cometh  to  the  Father  but  by  me ;  "  "  those  who  follow 
after  me  will  not  walk  in  darkness  but  will  have  the  light  of  life." 
Only  through  faith  in  Jesus,  through  imitation  of  Him,  can  we  pos- 
sess eternal  life.  Do  all  faiths  lead  to  salvation  ?  Why  does  the  faith 
taught  by  Jesus  alone  save  ?    Which  Church  has  the  true  faith  taught 
by  Christ  ?    Why  has  the  Catholic  Church  alone  the  true  faith  taught 
by  Christ?1  3.  Unlawful  Obedience.   Although  the  Saviour  Himself 
had  taught,  by  word  and  deed,  obedience  to  superiors,  yet  Peter  and 
John  refused  to  obey  the  high  council.    Did  they  act  rightly?    Cer- 
tainly !    For  the  high  council  demanded  them  to  cease  preaching  the 
Gospel;  Christ,  however,  had  expressly  commanded  the  apostles  to 
preach.    ("  Go  forth  into  all  nations  and  teach,"  etc.).    In  what  case 
may  we  refuse  obedience  to  parents,  superiors,  officials  ? 

E.  Moral  Application. — Be  careful  to  pronounce  with  the  greatest 
respect  the  name  of  Jesus,  in  which  name  Peter  worked  this  great 
miracle.    Bear  this  in  mind,  and  repeat  often  the  beautiful  words, 
"  Praised  be  Jesus  Christ." 


CO  127. 


THE  HOLY  LIFE  OF  THE  FIRST  CHRISTIANS.  35, 


XC— THE  HOLY  LIFE  OF  THE  FIRST  CHRISTIANS.    ANANIAS  AND 

SAPHIRA. 

A.  Preparation. — Those  converted  by  the  preaching  of  the  apostles,  and 
received  into  the  faith,  led  a  most  edifying  life.  On  one  occasion,  however, 
it  happened  that  two  of  the  faithful  were  guilty  of  hypocrisy  and  lying,  for 
which  they  were  severely  punished.  We  shall  learn  about  this  in  the  follow- 
ing story. 

B.  Narration.— (a)  The  holy  life  of  the  first  Christians,  (b) 
Hypocrisy  and  lying  of  Ananias  and  Saphira,  and  their  punishment. 

C  Explanation. —  (a)  They  persevered  in  the  teaching  of  the  apostles. 
That  means  they  were  diligent  in  assisting  at  the  instructions  and  sermons 
of  the  apostles,  communication  of  the  breaking  of  bread ;  that  is  to  say,  they 
participated  in  the  Holy  Mass  and  Holy  Communion,  in  the  beginning  called 
"  breaking  of  bread,"  because  Jesus  at  the  Last  Supper,  as  well  as  on  the  day 
of  the  Resurrection  at  Emmaus,  had  broken  the  bread,  changed  it  into  His 
sacred  body,  and  handed  it  to  the  disciples.  "  The  Lord  daily  increased  the 
number  of  those  who  were  to  be  saved,"  by  bringing  more  and  more  faithful 
to  the  Church  by  His  grace.  "  They  were  one  heart  and  one  soul,"  etc.,  they 
lived  in  perfect  harmony.  "All  things  were  common  to  them" — the  rich 
divided  their  property  with  the  poor.  Owners  of  land  sold  it,  and  brought 
the  proceeds  to  the  apostles,  who  looked  after  the  distribution  of  the  gifts 
received,  (b)  Peter  said:  "Ananias,  why  hath  Satan  tempted  thy  heart"; 
led  it  astray,  and  why  hast  thou  consented  ?  Why  hast  thou  lied  to  the  Holy 
Ghost?  Because  he  had  lied  to  those  filled  and  illumined  by  the  Holy  Ghost 
(the  apostles).  Peter  said  unto  Saphira:  "Why  have  you  agreed  together 
to  tempt  the  Spirit  of  the  Lord?"  by  putting  His  omniscience  to  the  test. 
And  there  came  great  fear  upon  the  whole  Church  on  account  of  the  divine 
chastisements. 

D.  Commentary. — i.  Divine  Worship  in  the  Days  of  the  Apostles 
was  the  Same  as  it  is  to-day.  The  faithful  regularly  attended  ser- 
mons and  Christian  doctrine,  assisted  at  the  Holy  Sacrifice,  received 
Holy  Communion,  and  prayed  in  common.  Their  zeal  in  receiving 
Holy  Communion  was  so  great  that  they  approached  the  Lord's  table 
daily.  What  is  Holy  Communion  P1  Is  the  command  to  receive  Holy 
Communion  from  God  or  only  from  the  Church?  Should  it  be  suf- 
ficient for  us  to  receive  Holy  Communion  only  once  a  year  ?  2.  The 
Unity  of  the  Church.  That  which  Jesus  prayed  for  in  His  prayer  as 
high  priest,  "  Let  them  be  perfect,  that  the  world  may  know  that  thou 
hast  sent  me,"  we  behold  fulfilled  in  His  Church  in  the  days  of  the 

(i)  253- 


352  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

apostles.  "  They  had  but  one  heart  and  one  soul " ;  they  were  per- 
fectly united,  therefore.  The  Christians  were  united  in  faith,  in  doc- 
trine ;  they  persevered  unanimously  in  prayer  and  in  obedience  to  the 
apostle  Peter.  How  do  we  know  the  true  Church  of  Christ  F1  Why  is 
the  Roman  Catholic  Church  united?2  3.  The  Supremacy  of  Peter. 
That  Peter  realized  that  he  was  chief  of  the  apostles,  and  exercised 
his  supremacy,  is  proved  in  this  story,  where  we  learn  that  he  visited 
divine  chastisement  upon  Ananias  and  Saphira  after  the  Holy  Ghost 
had  revealed  their  deception  to  him.  4.  Hypocrisy  and  Lying. 
Ananias  and  Saphira  made  pretense  of  laying  down  all  their  posses- 
sions at  the  feet  of  the  apostles  in  order  to  be  considered  zealous  and 
charitable.  Of  what  sins  did  they  thereby  become  guilty?  How  do' 
we  sin  by  hypocrisy  ?  Saphira  knowingly  and  intentionally  spoke  an 
untruth  when  Peter  asked  her.  What  is  lying?  5.  Divinity  and  Per- 
sonality of  the  Holy  Ghost.  From  Peter's  words  "  Thou  hast  lied 
to  the  Holy  Ghost,  thou  hast  not  lied  to  men,  but  to  God,"  we  per- 
ceive that  the  Holy  Ghost  is  true  God  and  really  a  person,  as  only  a 
real  person  can  be  lied  to.  Who  is  the  Holy  Ghost? 

E.  Moral  Application. — From  the  severe  punishment  inflicted  by 
God,  through  Peter,  upon  Ananias  and  Saphira,  we  may  perceive 
how  sinful  hypocrisy  and  lies  are  in  God's  sight.  If  in  the  past  you 
have  been  guilty  of  such  sins,  make  now  a  firm  resolution  to  amend 
in  this  respect  for  the  future. 

XCI. — THE  APOSTLES  IN  PRISON  AND  BEFORE  THE  HIGH  COUNCIL. 

A.  Preparation. — As  the  apostles,  notwithstanding  the  threats  of  the  high 
council,  did  not  cease  to  preach,  and  to  gain  adherents  to  the  faith,  the  high 
priests  caused  them  to  be  thrown  into  prison.    When  miraculously  delivered 
from  captivity,  and  again  preaching,  they  were  taken  and  led  before  the  high 
council.    The  following  story  relates  this. 

B.  Narration. — (a)  Activity  of  the  apostles,    (b)  The  apostles  in 
prison,     (c)  Before  the  high  council. 

C.  Explanation.— (a)  "And  the  multitude  of  men   and   women  that  be- 
lieved in  the  Lord  was  more  increased,"  in  consequence  of  the  great  miracles. 
(b)  "The  high  priest,"  namely  Annas.    They  laid  hands  on  the  apostles  and 
cast  them  into  the  common  prison,  so  as  to  prevent  the  further  spread  of  the 
Church.     And  an  angel  of  the  Lord  set  them  free  by  night,  saying:    "Go, 
stand  and  speak  in  the  temple  to  the  people  all  the  words  of  this  life";  that 
means  the  Gospel,  by  the  obeying  of  which  we  attain  life  eternal,     (c)  "  We 

(l)    122.  (2)    129. 


ELECTION  AND  ORDINATION  OF  THE  DEACONS.  353 

commanded  that  you  should  not  teach  in  this  name."  In  his  hatred  toward 
Jesus  he  would  not  even  pronounce  the  name.  "  The  God  of  our  fathers 
hath  raised  up  Jesus"  upon  God's  right  hand.  A  Pharisee  named  Gamaliel, 
respected  by  all  the  people,  spoke  thus :  "  Refrain  from  these  men,  for  if 
their  work  (the  spreading  of  the  Church)  be  of  men,  it  will  fall  to  nothing"; 
that  means  the  Church  will  vanish.  "  But  if  it  be  of  God,  you  are  not  able 
to  destroy  it,  not  even  by  killing  the  apostles."  And  they  charged  them  not 
to  speak  at  all— not  to  teach  in  the  name  of  Jesus. 

D.  Commentary. — i.  The    Church    of    Jesus   is    Indestructible. 
Gamaliel  had  spoken  truly.    As  a  matter  of  fact,  the  blind  hatred  of 
the  high  council  could  not  prevail  against  the  Church  of  Jesus.    And 
all  the  oppression  and  destruction  that  has  been  attempted  against 
the  Church  of  Jesus  throughout  the  centuries,  unto  our  own  times, 
have  rebounded  impotently  from  the  rock,  Peter,  upon  which  the 
Church  is  firmly  grounded.    "  The  gates  of  hell  "  have  not  been  able 
to  overcome  her,  for  she  is  a  divine  work."    2.  Peter's  Supremacy. 
This  again  appears  plainly  in  our  story.     Great  and  most  aston- 
ishing miracles  are  worked  by  Peter.    Many  of  the  sick  are  cured 
merely  by  his  shadow.    Before  the  high  council  he  answered  in  the 
name  of  all  the  apostles,  fearlessly,  as  once  before :   "  We  ought  to 
obey    God    rather    than    men."      3.    Unlawful     Obedience    (see 
LXXXIX.)    4.  The  Virtue  of  Fortitude.  Although  the  high  council 
had  strictly  forbidden  the  apostles  to  further  teach  in  the  name  of 
Jesus,  and  although  the  apostles  had  been  cruelly  scourged,  and 
risked  more  hardships  if  they  would  not  render  obedience  to  the  high 
council,  yet  they  did  not  in  the  least  let  this  deter  them  from  doing 
their  duty  as  Christ  had  commissioned  it  to  them.    They  possessed  in 
a  high  degree  the  virtue  of  fortitude,  which  consists  in  not  letting 
difficulties  and  persecutions  deter  us  from  the  practice  of  good  works. 
To  which  virtues  belongs  the  virtue  of  fortitude  ?  Which  are  the  car- 
dinal virtue?1 

E.  Moral  Application. — Confess  your  faith  with  fortitude;  fulfil 
the  duties  which  the  faith  prescribes,  irrespective  of  the  ridicule,  de- 
rision or  persecution  of  your  fellow  men.    Never  be  ashamed  to  pray 
or  to  show  respect  to  the  cross ! 

XCII. — ELECTION  AND  ORDINATION  OF  THE  DEACONS.    STEPHEN, 
THE  FIRST  MARTYR. 

A.   Preparation. — As    the    Christian    community    at    Jerusalem    increased 
steadily,  and  the  apostles  found  their  number  insufficient  to  supervise  it  prop- 

(i)  see  nacre  IA. 


354  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

erly,    they    chose    assistants,    whom    they    called    deacons.        One    of    these 
deacons  became  the  first  martyr.    This  story  will  tell  us  about  it 

B.  Narration. — (a)    Election  and  ordination  of  the  deacons,    (b) 
Stephen  before  the  high  council,     (c)  His  sermon,     (d)    His  death. 

C.  Explanation. — (a)  "In   those   days,   the   number  of  the   disciples   in- 
creasing,"  meaning   the  number   of   the   faithful.     "Brethren,   look  ye   out 
among  you  for  seven  men  of  good  reputation  " — known  to  the  community 
by  their  piety,     (b)  "  Power  "—power  of  faith.     Certain  men  of  the  syna- 
gogue disputed  with  him   (Stephen)  concerning  the  faith.     "  And  they  were 
not  able  to  resist  the  wisdom  and  the  spirit  with  which  he  spoke."    That  is 
to  say,  the  Holy  Ghost,  who  enlightened  and  inspired  him  as  to  what  he 
should  say,  they  were  unable  to   refute   Stephen.      And  his   face  appeared 
like  an  angel's,  as  pure  and  innocent  as  an  angel's,     (c)  "  You  have  been 
stubborn,"  because  they  had  not  obeyed  God,  but  had  resisted  His  grace. 
"  With  heart  and  ears  you  have  resisted  the  Holy  Ghost,"  meaning  your 
hearts  will  not  accept  the  truth,  your  ears  will  not  listen  to  it.     (d)  "  Being 
full  of  the  Holy  Ghost,  he  looked  steadfastly  up  to  heaven,"  full  of  confi- 
dence.    "Then  they  cried  out  with  a  loud  voice,"   because  they  imagined 
Stephen  was  uttering  blasphemy ;  "  stopped  their  ears,"  so  as  not  to  hear 
any  more.    "They  took  off  their  garments,  that  they  might  be  unimpeded, 
and  thereby  able  to  throw  better,"  and  "they  laid  them  at  the  feet  of  a 
young  man  whose  name  was   Saul,"   that  he   should  mind  them.     "  Then 
Stephen   fell   upon   his   knees,"   because,   in   consequence   of   his   numerous 
wounds,  he  could  no  longer  stand  up.     "Lord,  lay  not  this  sin  to  their 
charge."     (Compare,  "  Father  forgive,"  etc.) 

D.  Commentary. — I.   The  Deaconship.    With  the  growing  num- 
ber of  the  faithful,  new  offices  and  appointments  became  necessary  in 
the  Church.    The  deacons  were  from  the  early  times  the  priests'  as- 
sistants.   Their  task  consisted  in  taking  care  of  the  poor  and  in  sup- 
porting the  priests  and  bishops  in  the  care  of  souls,  assisting  them 
at  Mass,  and  helping  them  in  preaching  and  baptizing.  The  deacons, 
for  their  part,  were  assisted  by  subdeacons.    If  the  deacons  perse- 
vered, they  were,  after  a  time,  consecrated  to  be  priests.  Are  there 
any  other  ordinations  besides  that  of  priests  ?  Which  ordinations  serve 
as  a  preparation  for  the  priesthood  ?    2.  Virtues  of  Stephen.     He 
possessed  (a)  a  lively  faith — full  of  grace,  he  did  great  wonders  and 
miracles;  (b)  great  wisdom,  a  gift  of  the  Holy  Ghost;  (c)  an  angel- 
like  innocence  and  purity  of  heart;  (d)  fervent  charity  toward  his 
neighbors,  to  whom  he  gladly  took  the  knowledge  of  the  true  faith  ; 
(e)  fortitude;  (f)  a  great  love  of  God,  for  whom  he  cheerfully  sacri- 
fied  his  life;   (g)  patience  in  suffering;   (h)   love  of  his  enemies 


PERSECUTION  OF  THE  CHURCH  AT  JERUSALEM.        355 

("  Lord,  lay  not  this  sin  to  their  charge  ").  The  Feast  of  St.  Stephen 
is  on  December  26.  3.  The  Sins  against  the  Holy  Ghost.  Like  the 
Jews  in  the  Old  Law,  so  also  their  descendants  sinned  perpetually 
against  the  Holy  Ghost.  They  beheld  the  great  miracles  worked  by 
the  apostles  and  disciples ;  they  heard  the  wisdom  with  which  Stephen 
spoke  and  proved  to  them  the  truth  of  Christianity,  but  they  stub- 
bornly resisted  divine  grace,  which  had  been  offered  to  them  so  abun- 
dantly ;  they  remained  hardened  and  impenitent.  Which  are  the  six 
sins  against  the  Holy  Ghost?1  4.  The  Stoning  of  Stephen  was  a 
Murder,  a  Premeditated  Slaying.  (The  fifth  commandment.)  The 
Sins  Crying  to  Heaven  for  Vengeance.  5.  Saul's  Sin.  Saul  took  part 
in  the  unjust  slaying  of  Stephen,  although  he  threw  no  stone.  He 
minded  the  murderer's  garments,  and  thereby  consented  and  helped 
their  sin.  The  nine  ways  of  being  accessory  to  another's  sin.* 

E.    Moral  Application. — Learn  of  Stephen  to  love  your  neighbors, 
even  those  who  do  you  injury.     This  is  genuine  Christianity. 


XCIII. — PERSECUTION  OF  THE  CHURCH  AT  JERUSALEM  AND  FUR- 
THER SPREADING  OF  THE  SAME.    THE  SACRAMENT  OF 
CONFIRMATION. 

A.  Preparation. — The  stoning  of  Stephen  was  the  signal  for  a  great 
persecution  of  the  Church.  Many  Christians,  for  this  reason,  fled  from  Jeru- 
salem. How  this  persecution  and  scattering  helped  to  propagate  the  Church, 
and  how  the  apostles  administered  the  Sacrament  of  Confirmation,  we  shall 
learn  in  the  following  story. 

B.  Narration. — (a)  Persecution  of  the  Church,    (b)  The  preach- 
ing of  Philip  in  Samaria,    (c)  Administering  the  Sacrament  of  Con- 
firmation. 

C.  Explanation. — (a)  "And  they  went  about  preaching  the  glad  message 
of  the  word  of  God,"  the  Gospel  of  Jesus  Christ,  the  divine  word.      (&) 

"  Philip,"  one  of  the  seven  deacons,  against  whom  the  fury  of  the  Church's 
persecutors  was  specially  directed,  (c)  "Those  who  had  received  the  word 
of  God,"  meaning  the  true  faith,  went  down  into  Samaria,  situated  lower 
than  Jerusalem.  "  They  had  been  baptized  in  the  name  of  the  Lord  Jesus," 
they  had  received  the  baptism  instituted  by  Jesus,  not  the  baptism  of  John. 

D.  Commentary. — i.  The  Ruling  of  Divine  Providence.   Although 
the  Church  of  Jesus  was  yet  young,  a  storm  of  persecution  soon 
broke  loose  against  it.  By  contemplating  these  events,  one  is  at  first 

(i)  See  page  66.         (2)  See  paee  ««. 


356  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

inclined  to  ask,  how  God  could  permit  such  danger  to  menace  His 
Church.  We  shall  see,  however,  that  wisdom  shows  itself  in  this 
persecution,  since,  by  dispersing  in  Judea  and  Samaria,  and  by  their 
preaching,  the  faithful  gained  new  adherents  to  the  true  faith,  and 
thus  the  Church  was  propagated  ever  more  widely.  The  high  council 
and  its  associates  intended  evil  against  the  Church.  "  God,  however, 
turned  it  into  good."  Since  God  orders  and  governs  everything  in 
the  world,  why  does  so  much  evil  take  place?  Does  He  will  this 
also  ?  2.  The  Sacrament  of  Confirmation. — When  the  apostles  went  to 
Samaria  they  prayed  over  the  baptized  and  laid  hands  upon  them, 
whereupon  they  received  the  Holy  Ghost.  Thus  they  administered 
the  Sacrament  of  Confirmation,  confirmation  meaning  fortifying  or 
strengthening,  because  those  who  receive  it  are  strengthened  by  the 
Holy  Ghost,  that  they  may  steadfastly  confess  their  faith  and  remain 
faithful  to  it.  What  is  Confirmation?1  This  Sacrament  was  insti- 
tuted by  Christ,  otherwise  the  apostles  could  not  have  administered 
it.  Who  are  the  successors  of  the  apostles?  Who  has  accordingly, 
the  power  to  confirm  ? 

E.  Moral  Application. — Take  for  your  model  the  heroic  steadfast- 
ness of  the  faithful  of  those  times.  Do  not  be  afraid  or  ashamed  to 
confess  your  faith  publicly  when  necessary,  and  live  according  to  the 
same  (cf.  XCI.). 


XCIV. — THE  OFFICER  OF  THE  QUEEN  ETHIOPIA. 

A.  Preparation. — While  Philip  sojourned  in  Samaria  an  angel  appeared 
to  him,  giving  him  directions  to  dispense  the  Sacrament  of  Baptism  to  a 
high  dignitary  of  the  queen  of  Ethiopia  (in  Africa,  south  of  Egypt).  I  will 
now  tell  you  about  this. 

B.  Narration. — (a)  Philip  and  the  official,  (b)  Baptism  of  the 
same. 

C.  Explanation.— (a)  "Gaza"  (cf.  O.  T.,  XV.).  "A  man  of  Ethiopia," 
adherent  of  the  Jewish  faith  who  had  just  returned  from  a  pilgrimage  to 
Jerusalem.  "Treasurer" — chief  guardian  of  the  property.  "As  a  sheep  he 
was  led  to  the  slaughter."  (see  O.  T.,  LXXVIL).  "  Thinkest  thou  that  thou 
nnderstandest  what  thou  readest?"  that  is  to  say,  what  the  prophet  Isaias 
means  thereby?  Philip  tells  him  of  the  glad  tidings  about  Jesus,  meaning 
that  Jesus  the  Redeemer  is  meant  by  those  words ;  how  by  believing  in  Him, 
n.nd  through  Baptism,  he  might  become  a  member  of  His  Church,  (b)  "  The 
Spirit  of  the  Lord  took  Philip  away"— he  vanished  suddenly, 

d)  166. 


THE    CONVERSION    OF   SAUL.  357 

D.  Commentary. — i.  The  Church  of  Jesus  is  Catholic,  or  Uni- 
versal. That  treasurer  was  not  a  Jew,  but  an  adherent  of  the  Jewish 
faith,  worshipping  the  true  God  with  them.     He  belonged  to  the 
(pagan)  nation  of  Ethiopia.    By  an  angel  of  God  inciting  Philip  to 
receive  that  man  into  the  Church  a  new  proof  is  adduced  that  the 
Church  founded  by  Christ  was  destined  for  all  nationalities,  there- 
fore universal.    Which  is  the  true  Church  founded  by  Christ  ?    Why 
is  the  Church  of  Rome  manifestly  universal,  or  catholic  ?*  2.  Faithful 
Co-operation  with  Divine  Grace.     The  treasurer  had  co-operated 
faithfully  with  divine  grace.    He  had  acknowledged  the  God  of  the 
Jews  as  the  true  God  and  had  joined  the  Jews,  without  passing  by 
circumcision  altogether  over  to  Judaism.  He  lived  according  to  that 
faith,  and  even  undertook  a  distant  and  perilous  journey  in  order  to 
worship  the  true  God  in  the  Temple  at  Jerusalem.    For  this  faithful 
co-operation  with  grace  God  rewarded  him  by  sending  Philip,  who 
received  him  into  the  Church  of  Jesus  by  holy  Baptism.    What  must 
we  do  in  order  to  attain  the  grace  of  salvation?    3.    Necessity  of 
Faith.    The  deacon  Philip  asked  the  treasurer :    "If  thou  believest 
with  thy  whole  heart,  thou  mayest."    That  means,  I  will  baptize  thee. 
And  the  Saviour  Himself  has  taught:    "He  who  believes  and  is 
baptized  shall  be  saved."     Hence  it  follows  that  without  the  faith 
we  shall  not  be  saved.    Is  faith  necessary  to  salvation  ?* 

E.  Moral  Application. — In  holy  Baptism  you  became  members  of 
the  Church  of  Jesus  and  possessed  the  true  faith.   Show  yourselves 
worthy  of  this  great  grace  by  living  according  to  your  faith,  by  con- 
scientiously fulfilling  the  commandments.     Which  is  your  favorite 
fault  ?      Contrition.    Resolution. 

XCV. — THE  CONVERSION  OF  SAUL. 

A.  Preparation. — One  of  the  bitterest  enemies  of  the  Church  of  Jesus  was 
one  Saul,  whose  name  you  have  already  heard.     He  persecuted  the  followers 
of  Jesus,  put  them  in  chains  and  dragged  them  to  prison.     And  think  of  it! 
This  fierce  enemy  of  the  Lord  and  of  His  Church  suddenly  became  a  friend 
of  the  same  and  was  baptized.    We  shall  now  hear  how  this  came  about. 

B.  Narration. — (a)  The  miraculous  appearance  before  Damas- 
cus,    (b)  The  Lord's  commission  to  Ananias,     (c)   Saul's  activity 
in  Damascus  and  flight. 

C.  Explanation. — (a)   "Letters  of  authority,"  in  which  he  was  permitted 
to   imprison   the   Christians.     "  Damascus,"   capital   city   of   Syria.     "  Light 

(l)    131.  (2)    I2T. 


358  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

from  heaven,"  a  supernatural  light,  in  the  midst  of  which  Saul  beheld  the 
glorified  Saviour.  "Saul,  Saul,  why  dost  thou  persecute  me?"  by  persecu- 
ting my  Church?  (6)  Vision — appearance.  Ananias  answered:  "Lord,  I 
have  heard  from  many  of  this  man,  how  great  evils  he  has  done  to  my  saints 
in  Jerusalem"  (to  those  who  believe  in  thee).  And  the  Lord  said:  "Go; 
for  this  man  is  a  vessel  of  election  to  me,  to  carry  my  name,"  meaning  my 
doctrine  among  the  heathen,  (c)  "  Saul,  brother."  Thus  did  Ananias  call 
him,  in  his  holy  joy  that  Saul  was  converted.  He  was  named  Paul  after  his 
baptism. 

D.  Commentary. — i.  Jesus  True  God.    The  conversion  of  Saul 
was  miraculous  and  a  proof  of  Jesus'  divinity.    Saul  beheld  the  Lord 
in  celestial  glory,  the  brightness  of  which  was  so  great  that  Saul 
could  not  endure  the  sight  and  was  blinded.     Saul  called  Him  his 
"  Lord,"  and  preached  at  Damascus  that  Jesus  was  the  "  Son  of 
God."    Jesus  proved  His  omniscience  by  sending  Ananias  to  Saul, 
of  whose  change  of  heart  He  had  precise  knowledge,  as  well  as 
prophesying  to  Ananias  the  future  blessed  activity  of  Paul  and  his 
manifold  sufferings.     2.  The  Miraculous  Ruling  of  Divine  Grace. 
In  the  midst  of  his  furious  activity  in  persecuting  the  ray  of  divine 
grace  reached  Saul,  changing  this  "  ravenous  wolf  "  into  a  zealous 
shepherd  of  the  Church  of  Jesus.    Grace  so  enlightened  the  perse- 
cutor Saul  that  he  perceived  his  great  crimes;  it  moved  his  will, 
which  immediately  turned  away  from  evil  and  was  ready  for  good 
works.    "  What  wilst  thou  that  I  should  do?  "    "  He  ate  and  drank 
nothing,  but  prayed  continually.     In  what  does  the  grace  of  assist- 
ance consist  ?  "   Saul  did  not  receive  the  grace  of  God  in  vain.    He 
did  not  resist  it,  but  submitted  himself  entirely  to  the  will  of  God. 
What  must  we  do,  that  the  grace  of  salvation  may  be  bestowed  upon 
us?    3.  The  Sinner's  Good  Works.     "Saul  ate  and  drank  nothing 
for  three  days,  but  prayed  constantly."    It  is  true  he  was  still  in  a 
state  of  mortal  sin,  as  he  had  not  yet  received  holy  Baptism,  still 
these  good  works  were  not  useless,  for  they  hastened  his  conversion, 
and   in  consequence  of  these   good   works   he   received   abundant 
graces,  by  the  help  of  which  he  acknowledged  his  wickedness  and 
repented  of  it.     Can  man  do  good  works  in  a  state  of  mortal  sin? 
Is  the  good  that  one  does  in  a  state  of  mortal  sin  useless? 

E.  Moral  Application. — Ask  yourself  frequently,  What  wilt  thou, 
Lord,  that  I  should  do?  Remember  God  in  everything  that  you  do. 
"  Have  God  before  your  eyes  all  the  days  of  your  life."     Therein 
consists  the  art  of  becoming  a  saint. 

(i)  no. 


PETER   VISITS   THE  CHRISTIAN   COMMUNITIES.        359 


XCVL— PETER  VISITS  THE  CHRISTIAN 

A.  Preparation.— When  the  persecution  of  the  Church  a.t  Jerusalem  had 
somewhat  relaxed,  Peter  visited  the  Christian  communities  in  Palestine.     I 
will  now  tell  you  what  he  accomplished  there. 

B.  Narration.— (a)  The  Church  at  peace,     (b)  Peter  at  Lydda. 
(c)  Peter  at  Joppe. 

C.  Explanation.— (a)  "The  Church  had  peace  now,"  after  the  conversion 
of    her    great    enemy    Saul.      "  She    fortified    herself    in    the    faith."      (b) 
"Lydda,"  northwest  of  Jerusalem.     Peter  said  to  Eneas,  "the  Lord  Jesus 
Christ  healeth  thee  "   (through  me).     "And  they  were  all  converted  to  the 
Lord,"  meaning  they  embraced  the  true  faith  and  were  baptized,  (c)  "Joppe," 
some  miles  northwest  of  Lydda.      A  woman  disciple,  one  of  the  faithful. 
"  She  was  full  of  good  works,  meaning  she  did  much  good,  especially  by 
almsgiving.    "The  widows  all  mourned  because  their  benefactress  was  dead. 
"  But  Peter  ordered  them  all  to  leave,"  that  he  might  be  undisturbed,  for  he 
wanted  to  ask  God  to  call,  through  him,  Tabitha  back  to  life.     "Then  she 
opened  her  eyes,"  after  he  had  prayed. 

D.  Commentary. — i.  The  Church  of  Jesus.     The  apostles  went 
to  all  nations,  preaching,  baptizing  and  uniting  themselves  to  those 
who  believe3  and  would  be  baptized.     Thus  there  arose  in  many 
places  Christian  communities,  as  related  in  this  story.    These  com- 
munities were  in  close  connection ;  they  formed  the  one  great  Catho- 
lic Church.    2.  The  Primacy  of  Peter.     Peter  was  the  only  apostle 
who  visited  the  Christian  communities.    He  thus  exercised  supreme 
control  over  the  entire  Church,  and  proved  thereby  that  he  was 
chief  of  the  apostles.  3.  Good  Works.  The  woman  disciple  Tabitha 
was,  it  is  true,  rich  in  worldly  goods,  but  she  employed  her  wealth 
according  to  the  Lord's  will — to  do  good.     She  laid  up  for  herself 
thereby  "  treasures  in  heaven."     "  Blessed  are  the  poor  in  spirit," 
etc.    She  looked,  particularly,  after  poor  widows,  to  whom  she  gave 
alms,  and  for  whom  she  made  clothes.    What  persons  are  specially 
recommended  to  our  charity  in  Holy  Scripture?     What  are  the 
corporal  works  of  mercy?1 

E.  Moral  Application. — Share  what  you  have  with  your  brothers, 
sisters  and  poor  children.    Remember,  that  avarice  is  a  filthy  vice. 
If  you  have  little,  give  little.     It  is  the  intention  that  counts  with 
God,  not  the  size  of  the  gift. 

GO  223. 


360  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 


XCVII. — BAPTISM  OF  CORNELIUS. 

A.  Preparation. — Hitherto  the  apostles  had  only  preached  to  the  Jews 
and  Samaritans,  receiving  into  the  Church  those  who  believed.    Jesus,  how- 
ever, had  commanded  them  to  preach  also  to  the  Gentiles,  and  to  bring  them 
into  the  Church.    Through  a  miraculous  vision  Peter  was  reminded  of  this 
when  at  Joppe.     Soon  afterward  Peter  received  the  first  heathen  into  the 
Church.    The  following  story  treats  of  this. 

B.  Narration. — (a)  The  miraculous  vision,     (b)     The  messen- 
gers from  Caesarea.     (c)  Peter's  journey  to  Caesarea.     (d)  His  ar- 
rival and  preaching,     (e)  Effects  of  the  same. 

C.  Explanation. — (a)  "Ecstasy";  that  means  his  spirit  was  removed  from 
the  earth  and  beheld  supernatural  things.    "All  manner  of  four-footed  beasts," 
clean  and  unclean.    And  a  voice  said :  "  Arise,  Peter ;  kill  and  eat,"  according 
to  your  taste,  clean  or  unclean  beasts.    "  Unclean  " ;  that  means  the  flesh  of 
animals    which    according    to    the    Mosaic    law    were    considered    unclean 
(cf.  O.  T.,  LXXXL).    "  That  which  God  hath  purified,"  as  He  offers  it  to  thee 
as  food.    "  And  this  was  done  thrice."    This  threefold  vision  and  explanation 
removed  from  Peter's  mind  all  doubt  that  the  difference  between  clean  and  un- 
clean animals  no  longer  prevailed  in  the  New  Law.    Furthermore,  the  Lord 
wished  to  signify  thereby  to  His  apostle  that  in  the  New  Law  the  difference 
between  clean  and  unclean  persons,  between  Jews  and  Gentiles,  had  ceased 
to  exist,  and  that  all  mankind,  Jews  or  Gentiles,  should  be  admitted  to  the 
Church.     (&)  "Caesarea"  north  of  Joppe.     This  was  called  Palestine  Cae- 
sare?  to  distinguish  it  from  Caesarea  Philippi.      "Cornelius,"  a  Gentile  who 
had  embraced  Judaism  without  the  formal  conversion  by  circumcision,     (c) 
Brethren— faithful,     (d)  "  They  tell  Peter  what  had  happened,"  namely,  that 
an  angel  had  directed  Cornelius  to  send  for  Peter.    "  In  truth  I  perceive  that 
God  is  no  respecter  of  persons,"  whether  Jew  or  Gentile.    "  He  that  worketh 
justice  is   acceptable  to   Him,"  meaning  he   who   lives   righteously.     "  The 
word";  in  the  Old  Testament  the  Revelation,  in  the  New  Testament  the 
Gospel.     "  Peace  " — peace  of  heart.     "  The  word  which  hath  been  published 
through  all  Judea  "  by  Jesus  of  Nazareth,  who  healed  all  that  were  oppressed 
by  the  devil  (possessed).    And  all  were  witnesses  of  these  things,  especially 
at  Jerusalem  and  in  the  land  of  the  Jews.    "  Tree,"  the  cross.    "  Witnesses," 
the  apostles,     (e)  The  faithful  Jews,"  meaning  those  of  the  Christians  who 
had  previously  been  Jews.     Peter  answered :    "  Can  any  man  forbid  water, 
that  these  should  not  be  baptized,  who  have  received  the  Holy  Ghost  as  well 
as  we?"  although  they  are  Gentiles.     "  Antioch,"  in  Syria.      "Christians," 
named  after  Christ ;  in  the  beginning  a  name  of  mockery,  given  to  the  faithful 
by  Jews  and  Gentiles. 

D.  Commentary. — I.  The  Church  is  Catholic,  or  Universal.    Christ 


PETER  IN  PRISON.  361 

had  commanded  the  apostles  to  "  go  into  the  whole  world  and  teach 
all  nations,  baptizing  them.  .  .  .  "—but  the  apostles  thought  that, 
first  of  all,  the  Jews  were  to  be  gained  for  Christianity.  By  the  vision 
of  the  clean  and  unclean  beasts  Peter  was  instructed  that  the  distinc- 
tion between  clean  and  unclean  persons  had  ceased ;  that  the  Church 
was  intended  for  all  men  and  for  all  nations.  In  order  to  completely 
dissipate  all  doubt  on  this  subject,  Cornelius  and  his  relations  and 
friends  were  filled  with  the  Holy  Ghost  even  before  their  baptism. 
Why  is  the  Church  of  Rome  manifestly  catholic,  or  universal?1 
2.  Peter's  Supremacy.  That  marvelous  vision,  together  with  the 
instruction,  was  given  to  Peter  because  he  was  the  chief  of  the 
apostles  and  he  was  to  be  thoroughly  informed  about  these  important 
questions.  For  the  same  reason  Cornelius  was  directed  to  Peter. 
Without  consulting  the  other  apostles  upon  this  important  question, 
Peter  received  the  first  gentiles  into  the  Church  upon  his  own  re- 
sponsibility, showing  thereby  that  he  was  conscious  of  his  position 
as  head  of  the  apostles.  3.  The  Virtues  of  Cornelius.  This  eminent 
Gentile  owed  his  conversion  to  Christianity,  without  doubt,  to  his 
glorious  virtues.  Cornelius  was:  (a)  God-fearing  (he  observed  the 
commandments  of  God)  and  pious  (he  prayed  constantly),  (b) 
benevolent  (he  gave  much  alms),  (c)  obedient  (as  he  immediately 
complied  with  the  angel's  directions  in  sending  for  Peter),  (d) 
humble  (as  he,  a  prominent  Roman,  allowed  himself  to  be  instructed 
by  the  plain,  simple  fisherman  that  Peter  formerly  was),  (e)  be- 
lieving (when  Peter  preached  in  his  house  he  accepted  the  word  of 
God  with  faith  and  joyfulness,  and  let  himself  be  baptized). 

E.  Moral  Application. — Practise  faithfully  the  virtues  that  Cor- 
nelius possessed.  Perhaps  you  have  been  lukewarm  and  slothful  in 
prayer,  and  have  not  observed  the  commandments  well.  Make  a 
change  in  this,  that  you  are  more  zealous  hereafter.  Contrition. 
Resolution. 

XCVIIL— PETER  IN  PRISON. 

A.  Preparation. — The  time  of  peace  was  soon  over  for  the  Church. 
Herod  Agrippa,  a  grandson  of  the  cruel  Herod,  who  slew  the  infants,  perse- 
cuted the  Church.  He  caused  James,  the  brother  of  John,  to  be  executed,  and 
had  Peter  taken  prisoner.  I  will  now  tell  you  how  Peter  was  cast  into  prison 
and  miraculously  set  free,  and  how  Herod  was  terribly  punished. 

B.    Narration. — (a)  Death  of  James.    Peter  in  prison,     (b)  Mi- 

d)  131. 


362  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

raculous  deliverance  of  Peter,     (c)   Peter  in  the  house  of  Mark, 
(d)  Terrible  end  of  Herod. 

C.  Explanation.— (a)  About  this  time,  Paul  and  Barnabas  were  active  in 
Antioch.  "And  when  Herod  would  have  brought  him  forth,"  in  order  to 
sentence  him.  "  But  prayer  was  made  without  ceasing,"  in  order  that  God 
might  deliver  him.  (b)  "  Peter  was  bound  with  two  chains,"  meaning  each 
of  his  hands  was  chained  to  those  of  the  soldiers.  "  Gird  thyself " ;  put  on 
your  overgarment  and  your  sandals.  "  And  he  knew  not  that  it  was  true," 
whether  he  was  really  free  or  was  only  dreaming  of  it.  "  Peter  came  to 
himself,"  meaning  to  a  clear  knowledge  that  he  was  really  free  and  not  dream- 
ing. "He  had  been  delivered  from  the  expectation  of  the  Jews."  That 
means  from  the  punishment  which  the  Jews  expected  to  visit  on  him.  (c) 
"  Mark,"  later  on  a  companion  of  Peter,  under  whose  directions  he  wrote 
the  Gospel.  "And  the  damsel  came  to  hearken  who  was  there."  "It  is  his 
angel,"  they  said,  meaning  his  guardian  angel.  "And  he  went  into  another 
place,"  namely,  to  Rome.  (rf)  "  Caesarea,"  Palestine.  Herod  made  an 
oration  to  ambassadors  from  Tyre  and  Sidon.  Forthwith  he  was  struck 
by  an  angel,  because  he  had  taken  delight  in  their  flattery.  "  But  the  word 
of  the  Lord  increased  and  multiplied."  That  is  to  say,  the  Church  was  ever 
more  widely  propagated. 

D.  Commentary. — i.  The  Church  is  under  Divine  Protection. 
Wicked  Herod  persecuted  the  Church  of  Jesus.  His  animosity  was 
specially  directed  against  her  leaders :  James  the  greater  died  a  mar- 
tyr's death  and  he  had  Peter,  too,  apprehended,  hoping  to  destroy 
the  Church  by  depriving  her  of  her  chief  head.  Peter  was  to  be  put 
to  death  after  the  Easter  festival.  But  "  man  proposes  and  God 
disposes."  God  protected  His  Church.  In  a  miraculous  way  Peter 
was  set  free  by  an  angel  on  the  very  night  in  which  he  was  to  have 
been  beheaded.  As  a  result  of  this  miracle  many  Jews  were  con- 
verted to  Christianity.  Thus  does  God  protect  His  Church  even  to 
our  days.  He  is  with  her  always,  until  the  end  of  the  world.  2. 
Fruit  of  Prayer.  When  Peter  was  thrown  into  prison,  the  Christians 
at  Jerusalem  communicated  this  sad  news  to  all  the  other  commun- 
ities. The  whole  Church  joined  in  fervent  prayer  for  his  deliverance. 
And  that  which  Christ  had  once  promised  them  was  fulfilled, 
namely :  "  If  two  of  you  shall  agree  upon  earth,  concerning  any- 
thing whatsoever  they  shall  ask,  it  shall  be  done  for  them  by  my 
Father  who  is  in  heaven."  This  storm  of  common  prayers  did  not 
remain  unheard.  Peter  was  delivered  by  an  angel,  and  the  Church 
regained  her  beloved  leader.  What  are  the  chief  fruits  of  prayer?1 
3.  Being  Accessory  to  the  Sins  of  Others,  The  Jewish  people  saw 

d)  304. 


PAUL  AND  BARNABAS  TO  PREACH  THE  GOSPEL.          363 

with  pleasure  the  unjust  persecution  of  the  Church,  and  thus  re- 
joiced in  Herod's  sin.  How  were  the  Jews  guilty  of  being  acces- 
sory to  another's  sin? 

E.  Moral  Application. — Have  you  ever  praised  others  when  they 
sinned — lied,  for  instance  ?  By  so  doing  you  have  been  guilty,  in  the 
sight  of  God,  of  the  same  sin.  Contrition.  Resolution. 


XCIX. — PAUL  AND  BARNABAS  TRAVEL  TO  PAGAN  COUNTRIES  TO 
PREACH  THE  GOSPEL. 

A.  Preparation. — In  order  to  propagate  the  Church  of  Jesus,  Paul  and 
Barnabas  undertook  a  long  journey  (A.  D.  45-48)  to  distant  countries  where 
heathen  peoples  dwelt.     I  will  now  tell  you  about  this  journey. 

B.  Narration. — (a)  Consecration  of  Paul  and   Barnabas,      (b) 
Paul  and  Barnabas  at  Cyprus;  the  proconsul  and  the  magician,     (c) 
At  Antioch,  in  Pisidia  (Asia  Minor),     (d)  At  Lystra.     (e)  Return 
journey. 

C.  Explanation. — (a)  "  Superiors,"  bishops  and  priests.     "  Separate  Paul 
and  Barnabas  as  for  the  work  to  which  I  have  taken  them,"  from  the  other 
faithful  by  consecrating  them  as  bishops.     "  The  work,"  the  announcing  of 
the  Gospel  to  the  heathen,     (b)   "Cyprus,"  in  the  Mediterranean  Sea,  west 
of  Syrian  Antioch.     A  proconsul  named  Sergius  Paulus,  a  Roman.     "  Ma- 
gician" (see  O.  T.,  XXXIII.).     (c)  "An  adherent  of  the  Jews  .(cf.  XCIV.), 
the  Treasurer  of  Ethiopia."    "  The  whole  city  almost  came  together,"  Jews 
and  Gentiles.    Then  the  Jews  were  filled  with  envy  because  the  Gentiles,  too, 
had  assembled.     "  To  you  it  behooved  us  to  speak  first  the  word  of  God," 
according  to  the  Lord's  will.     "But  they   (Paul  and  Barnabas)   shaking  off 
the  dust  of  their  feet  against  them,"  etc.  (cf.  XXXII.).     "  Iconium,"  east  of 
Pisidia.     (d)   "  The  priests  of  Jupiter  wanted  to  offer  sacrifice  to  Paul  and 
Barnabas  because  they  regarded  them  as  gods."     "The  apostles  rent  their 
clothing "   in   anguish   at  this  blindness.     "  We  want  to  convert  you   from 
these  vain  things  " — offering  sacrifices  to  the  gods  or  to  idols.     Paul  was 
stoned  nearly  to  death,  but  the  next  day  "he  rose  up"  in  perfect  health. 
(e)  Antioch,  in  Syria.    They  tell  the  assembled  Christians  of  the  great  things 
they  have  done  for  God,  and  how  they  have  opened  the  door  of  faith  to  the 
Gentiles;   that  is  to  say,  gained  admittance  for  them  into  the  Church  by 
Baptism. 

D.  Commentary. — i.  Consecration  of  Bishops  and  Priests.    After 
working  zealously  in  the  community  of  Antioch  at  God's  command, 
Paul  was  commissioned  to  preach  the  Gospel  in  heathen  countries. 
Before  starting  on  the  journey,  with  his  companion  Barnabas,  he  re- 


364  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

ceived  ordination  as  bishop,  through  the  laying  on  of  hands  and 
prayer  from  the  superiors,  who,  in  their  turn,  had  been  ordained 
bishops  by  the  apostles.  On  his  return  journey  Paul  ordained,  in 
Christian  communities  where  he  .had  preached  or  baptized,  some 
of  the  faithful,  who  were  found  worthy,  to  the  priesthood  as  bishops 
(superiors)  and  priests.  What  is  the  Sacrament  of  Holy  Orders? 
Who  can  validly  administer  the  Sacrament  of  Holy  Orders?  2. 
Sins  against  the  Faith.  In  this  story  opportunities  are  offered  us  of 
becoming  acquainted  with  various  sins  against  the  faith,  (a)  Un- 
belief and  discourses  against  the  faith.  When  Paul  was  teaching 
in  the  synagogue  at  Antioch  (in  Pisidia),  the  Jews  contradicted 
him,  and  blasphemed  by  saying  that  Jesus  was  not  the  Son  of  God. 
From  their  envy  of  the  Gentiles  they  remained  unbelievers.  How 
may  we  sin  against  faith?1  (b)  Idolatry.  The  inhabitants  of  Lys- 
tra,  in  Iconium,  were  guilty  of  this  by  bringing  forth  oxen,  to  sacri- 
fice them  to  Paul  and  Barnabas,  and  render  to  them  divine  honors. 
When  do  we  sin  by  idolatry?2  (c)  Witchcraft.  This  sin  was  com- 
mitted by  the  Jewish  magician  who,  with  the  help  of  Satan,  performed 
wonderful  things  in  order  to  prevent  the  proconsul  from  embracing 
the  true  faith.  When  do  we  sin  by  witchcraft?3  When  do  we  sin 
against  the  worship  due  to  God?  3.  St.  Paul's  Virtues,  (a)  His 
zeal  for  God's  honor.  His  entire  missionary  journey  gives  proof 
of  this.  Paul  was  burning  with  desire  to  spread  the  true  faith. 
When  do  we  worship  God  fervently?  (b)  His  patience,  with  which 
he  endured  the  exertions  of  the  journey  as  well  as  the  sufferings 
inflicted  on  him  by  his  enemies,  (c)  His  fortitude.  Although 
threatened  with  death  by  his  enemies,  Paul  did  not  desist  from 
preaching  the  Gospel,  (d)  His  humility.  He  related  at  Antioch 
"  what  great  things  God  had  done  through  them  " ;  he  ascribed  all 
good  to  God,  not  to  himself. 

E.  Moral  Application. — Do  you  like  to  tell  others  what  good  you 
have  done?  This  would  be  a  sign  of  sinful  pride.  Cherish  humility. 
Think  little  of  yourself;  ascribe  all  good  to  God.  God  loves  the 
humble  soul. 


C. — THE  COUNCIL  AT  JERUSALEM  (ABOUT  A.  D.  50). 

A.    Preparation. — The    reception    of   Gentiles    into   the    Church    had    Ted 
many  Christians,  who  had  formerly  been  Jews,  into  error,  imagining  that  the 
Gentiles  must,  before  accepting  the  Christian  faith,  first  become  Jews  if  they 
d)  321.         (2)  318,         (3)  319. 


THE  COUNCIL  AT  JERUSALEM.  365 

would  be  saved.     To  decide  this  discussion  the  apostles  met  at  Jerusalem. 
We  shall  hear  about  this  in  the  following  story. 

B.  Narration. — (a)  The  dispute  at  Antioch.  (b)  The  Church 
council,  (c)  Resolution  of  the  same. 

C  Explanation. —  (a)  Some  coming  down  from  Judea  taught  the  breth- 
ren of  the  community  who  had  formerly  been  Gentiles  that  they  must  obey 
everything  in  the  law  of  Moses — circumcision,  the  prohibition  of  certain 
foods  and  various  purifications,  (b)  "Elders,"  bishops  and  priests  who  had 
been  ordained  by  the  apostles.  "Peter,"  who  had  come  from  Rome.  He 
told  them  what  had  taken  place  shortly  before,  while  sojourning  at  Joppe; 
of  Cornelius  and  his  relations.  "  Now  therefore,  why  tempt  you  God  to  put 
a  yoke  upon  the  necks  of  the  disciples,"  meaning  so  many  laws  and  precepts. 
"We  believe  to  be  saved  by  the  grace  of  the  Lord  Jesus  Christ,  not,  how- 
ever, by  circumcision."  Paul  and  Barnabas  related  what  great  signs  and 
wonders  God  had  wrought  among  the  Gentiles  through  them,  "so  as  to 
prove  that  God  makes  no  distinction  between  Jew  and  Gentile."  (c)  "  After 
these  words,"  especially  Peter's. 

D.  Commentary. — i.  The  Church  Assembly  or  Council.  The 
first  Church  council  at  Jerusalem  has  been  a  pattern  for  all  the  others. 
The  occasion  for  the  same  was  a  debatable  question  (which?).  In 
the  following  centuries,  likewise,  councils  were  held  as  often  as  de- 
cisions had  to  be  pronounced  upon  points  in  dispute,  or  upon  false 
doctrines  (heresies).  The  apostles,  bishops  and  priests  were 
members  of  the  first  council,  but  only  the  apostles  and  bishops 
led  the  proceedings.  In  the  later  councils,  therefore,  only  bishops 
had  the  right  to  counsel  and  vote.  Simple  priests  could  not  take 
part  in  the  decisions.  The  council  at  Jerusalem  was  presided  over 
by  Peter  as  head  of  the  Church,  not  by  James  the  lesser,  the 
bishop  of  Jerusalem.  In  all  succeeding  councils  the  Pope  presided, 
or  was  represented  by  a  special  envoy  (legate).  The  work  of  that 
first  council  was  by  no  means  the  formulation  of  new  doctrines  of 
faith,  but  the  explanation  of  existing  doctrines,  decisions  on  disputed 
questions,  just  as,  thereafter,  councils  never  introduced  new  articles 
of  faith,  but  explained  only  the  faith  taught  by  Christ,  and  defended 
it  against  heresies.  The  decision  of  such  councils  is  infallible,  be- 
cause the  Holy  Ghost,  "the  Spirit  of  truth,"  guides  and  rules  in 
them  the  teaching  office  of  the  Church.  "  It  has  pleased  the  Holy 
Ghost,  and  us,"  etc.  What  must  we  do  if  a  discussion  arises  in 
matters  of  faith  ?  2.  Peter's  Supremacy.  Although  the  council  met 
at  Jerusalem,  it  was  not  conducted  by  James,  the  bishop  of  that 


366  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

city,  but  by  Peter,  who  had  hastened  there  from  Rome.  When 
he  spoke  "  the  whole  multitude  was  silent,"  as  we  are  told  in  the 
Acts  of  the  Apostles.  And  after  Peter  had  decided  in  favor  of  the 
Gentile  Christians,  no  one  ventured  to  further  dispute  it.  Hence  we 
perceive  that  (a)  Peter  considered  himself  the  chief  of  the  apostles 
and  exercised  this  office;  (b)  that  the  other  apostles  acknowledged 
him  as  their  head. 

E.  Moral  Application. — Be  grateful  to  God  that  you  are  children 
of  the  Catholic  Church,  which  alone  possesses  and  teaches  the  true 
faith.  Live  according  to  this  faith;  confess  it  cheerfully  and  pub- 
licly before  everybody  when  necessary. 


CI. — FURTHER  ACTIVITY  OF  THE  APOSTLE  PAUL  FOR  THE  PROPA- 
GATION OF  THE  FAITH. 

A.  Preparation. — In  order  to  further  spread  the  Christian  faith,  Paul 
undertook  a  second  journey,  two  years  after  the  Church  council  at  Jerusa- 
lem (A.  D.  51-53)  and  soon  afterward  a  third  one  A.  D.  53-58),  after  which 
the  apostle  was  confined  in  prison,  two  years  in  Caesarea  and  two  years  in 
Rome.  The  following  story  will  treat  of  this. 

B.  Narration. — (a)  Further  activity  of  the  apostle  Paul,  (b) 
New  communities  of  Christians  arise,  (c)  Paul  in  Greece,  (d) 
His  preaching  at  Athens,  (e)  Imprisonment,  renewed  journey  and 
death  of  the  apostle. 

C  Explanation. — (a)  "Riches  of  Christ,"  meaning  the  graces  of  Chris- 
tianity. "Luke,"  a  Grecian  physician  who  wrote  the  gospel  named  after 
him,  and  the  Acts  of  the  Apostles,  under  instructions  from  St.  Paul.  "Tim- 
othy," later  bishop  of  Ephesus.  "Titus,"  subsequently  bishop  of  Crete  (Can- 
dia).  (&)  "Macedonia,"  the  Turkey  of  to-day.  "Sweat  cloths,"  handker- 
chiefs, (c)  "  Chief  square  of  the  city,"  called  Areopagus,  (d)  "  To  the  un- 
known God."  The  well  informed  among  the  Gentiles,  therefore,  surmised 
that  there  must  be  another  God  besides  their  gods  (idols).  "What  there- 
fore you  worship  (upon  that  altar)  without  knowing  it,  this  I  preach  to  you,*" 
namely,  that  unknown  God.  As  some  also  of  your  poets  said :  "  For  we  are 
also  his  offspring"  (his  race).  Now,  if  this  is  so,  it  is  impossible  that  God 
should  resemble  gold  or  silver  or  stone,  out  of  which  human  art  and  device 
has  made  those  inanimate  idols,  which  stand  far  below  man  because  they 
possess  neither  feeling  nor  life.  "And  God,  indeed,  having  overlooked  the 
times,"  having  been  forbearing,  "declareth  to  men,  that  all  should  every- 
where do  penance,"  and  be  converted  to  the  true  God.  (e}  "I  have  labored 
more  than  all"  (all  the  apostles)  "for  the  kingdom  of  God." 


ACTIVITY  AND  DEATH  OF  THE  OTHER  APOSTLES.        367 

D.  Commentary. — i.  Veneration  of  Relics.     By  the  application 
of  Paul's  kerchief  and  girdle  many  sick  were  cured  and  those  pos- 
sessed delivered  from  evil  spirits   (cf.  O.  T.,  LXX.,  and  N.  T., 
XXXI. ).  Why  do  we  venerate  the  relics,  or  remains,  of  the  saints?1 
2.  The  Preaching  of  Paul  at  Athens.     This  may  be  divided  into 
three  parts:    (a)  The  first  part  treats  of  God.    He  is  the  creator 
of  heaven  and  earth.     "  God,  who  made  the  world    ...    the 
Lord  of  heaven  and  earth."  "And  hath  made  of  one,  all  mankind  to 
dwell  upon  the  whole  face  of  the  earth."    Why  is  God  called  "  the 
creator  of  heaven  and  earth  ?"  He  is  the  infinitely  perfect  Spirit  "  not 
dwelling  in  temples,"     ..."  nor  is  he  served  by  the  hands  of 
men,  as  though  he  needed  anything."    Why  do  we  say  that  God  is 
infinitely  perfect  ?    "  Although  he  be  not  far,     .     .     .     for  in  him  we 
live,"  etc.     What  do  you  mean  by  saying  "  God  is  omnipresent "  ? 
God  has  been  forbearing  with  the  ignorance  of  the  Gentiles  and  with 
their  hideous  idol  worship,  but  now  he  calls  them  to  penance.    What 
do  you  mean  by  saying  "  God  is  long-suffering  "?    (b)  The  second 
part  treats  of  the  origin,  being  and  end  of  man.    Man  springs  from 
God,  who  "  hath  made  of  one  all  mankind."     Man  is  the  offspring 
of  God ;  therefore  a  being  like  unto  God,  the  image  of  God.    How  did 
God  distinguish  man  at  his  creation  ?    Whereby  was  the  first  man  an 
image  of  God.    In  what  does  the  natural  likeness  of  God  consist? 
The  end  of  man  consists  in  this,  that  "  he  seeks  Him  "  (God) ;  that 
means  knows  Him,  serves  Him,  loves  Him.    For  what  purpose  are 
we  on  earth?     (c)   In  the  third  part  the  apostle  speaks  of  Jesus 
Christ,  whom  God  raised  from  the  dead,  and  through  this  miracle 
rendered  Himself  "worthy  of  belief,"  so  that  we  must  all  believe 
what  He  has  taught.      This  Christ  is  the  Judge  of  all  mankind. 
(Fifth  and  seventh  articles  of  the  creed.) 

E.  Moral  Application. — God  is  always  near  you.    Beware,  there- 
fore, of  thinking,  saying  or  doing  anything  that  would  be  displeas- 
ing to  God's  sanctity ! 

CII. — ACTIVITY  AND  DEATH  OF  THE  OTHER  APOSTLES.     ORIGIN 
OF  HOLY  SCRIPTURE. 

A.  Preparation.— Like  Peter  and  Paul,  the  other  apostles  were  also  un- 
tiring in  their  activity  for  the  spreading  of  the  faith.  With  the  exception  of 
one  (John),  they  all  died  a  martyr's  death.  The  writings  which  they  left 
behind  them  were  collected;  they  form  the  Holy  Scriptures  of  the  New 
Testament.  The  following  story  will  treat  of  this. 

d)  340. 


368  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

B.  Narration. — (a)  Activity  of  the  apostles,     (b)   Their  death, 
(c)  Origin  of  the  Holy  Scriptures. 

C.  Explanation*— (a}    "With    Peter"— just   like    Peter.     Testimony   for 
the  name  of  Jesus  Christ,  by  their  preaching  that  He  was  the  divine  Re- 
deemer.    The  Lord's  command   (cf.  LXXXVL).     "Borders  of  the  earth," 
all  the  countries  then  known,      (b)   Peter  went  to  Rome   (XCVIII.).      He 
betook  himself  to  Rome,  because  at  that  time  it  was  the  capital  city  of  the 
world.     "Nero"  (A.  D.  54-68).     He  would  not  be  crucified  like  Our  Lord 
because,  in  his  humility,  he  did  not  consider  himself  worthy  to  die  in  the 
same  manner  as  his  Lord  and  Master.  "Domitian"  (A.  D.  81-96).    All  other 
apostles  testified  with  their  blood.    They  died,  therefore,  the  martyr's  death: 
Andrew,  Philip  and  Simon  were  crucified,  James  was  hurled  from  the  pin- 
nacle of  the  Temple,  Bartholomew  was,  skinned  alive,  Thomas  pierced  by 
lances,  Thaddeus  beaten  to  death   with  clubs,   Matthew   was  burned  alive, 
Matthias  stoned  and  beheaded,     (c)    The  Holy  Scriptures  were  written  by 
their  disciples :  Mark  was  Peter's  and  Luke  was  Paul's  disciple.    "  Return  " 
— at  the  last  day. 

D.  Commentary. — i.  The  Miraculous  Propagation  and  Preser- 
vation of  the  Church.     What  the  Saviour  once  prophesied  (in  the 
parable  of  the  mustard  seed),  namely,  that  his  Church  would  spread 
over  the  whole  earth,  has  been  actually  fulfilled.     Crowned  with 
success,    aided    by    innumerable    miracles,    the    apostles    preached, 
founded  Christian  communities  and  spread  the  Church  of  Jesus,  in 
an  incredibly  short  time,  over  the  earth.     When  the  apostles  died 
there  were  Christians  in  all  countries  known  at  that  time.    Still  more 
wonderful  than  the  spreading  of  the  Church  is  the  preservation  of 
the  same.    Jews  and  Gentiles  were  filled  with  intense  hatred  against 
the  doctrine  of  the  Cross.      The  former  considered  the  cross  as  a 
scandal,  the  latter  as  foolishness.    For  this  reason  they  raged  with 
the  same  fury  against  the  messengers  of  the  faith  as  they  before 
had  raged  against  Christ.     Jesus'  promises,  "  Behold  I  send  you 
as  lambs  among  wolves,"  and  "  As  they  have  persecuted  me,  so  also 
will  they  persecute  you,"  were  literally  fulfilled.    With  one  excep- 
tion, all  the  apostles  crowned  their  work  with  a  martyr's  death. 
The  Church,  however,  could  not  be  destroyed;  against  her  "the 
gates  of  hell  shall  not  prevail."    For  she  is  a  divine  work,  as  Gama- 
liel rightly  suggested  when  he  said  to  the  high  council :  "  Let  these 
men  alone.    If  their  work  is  of  men,  it  will  fall  to  nothing ;  but  if  it 
be  of  God,  you  are  not  able  to  destroy  it."     The  miraculous  spread- 
ing and  preservation  of  the  Church,  therefore,  is  an  undisputable 
proof  for  the  divinity  of  her  founder.     2.  Holy  Writ  and  Verbal 


CONCLUSION.  369 

Tradition.  Some  of  the  apostles,  or  their  disciples,  compiled  writ- 
ings, composed  under  the  inspiration  of  the  Holy  Ghost,  and  later 
gathered  into  one  book,  called  the  Holy  Scriptures  of  the  New 
Testament.  What  is  Holy  Writ?  Only  a  part  of  the  divine  reve- 
lations has  been  set  down  in  Holy  Writ.  Most  of  the  apostles 
propagated  verbally  the  revelations  imparted  to  them  by  Christ. 
For  this  reason  it  is  not  proper  to  regard  the  Holy  Scriptures,  which 
are  not  complete  (cf.  LXXXVL),  as  the  only  source  of  the  faith: 
we  require  also  verbal  tradition.  Does  it  suffice  if  we  believe  only 
what  is  written  in  the  Scriptures?  What  is  understood  by  tradi- 
tion? 3.  The  Feast  of  the  Apostles  St.  Peter  and  St.  Paul  is  cele- 
brated on  June  29. 

E.    Moral  Application. — Thank  God  fervently  for  the  great  grace 
of  being  children  of  the  Catholic  Church. 


CIII. — CONCLUSION. 

A.  Preparation. — After    the    apostles'    death,   the    Church    continued    to 
spread.      She  stands  immovable  upon  the  rock  of  Peter  as  a  firm,  well-ap- 
pointed edifice,  and  will  so  stand  until  the  end  of  the  world.    Our  la.st  story 
treats  of  this. 

B.  Narration. — (a)    Further  extension  of  the  Church  and   in- 
terior arrangement  of  the  same,     (b)   Her  endurance,     (c)   The 
great  good  fortune  to  be  a  child  of  this  Church. 

C  Explanation. — (a)  "Departure" — death.  The  Church  is  enlightened 
by  the  Holy  Ghost.  "  Messengers  of  faith " — missionaries.  By  preaching 
the  Gospel  in  far  countries  they  rescue  the  pagans  from  the  "darkness  of 
unbelief "  and  from  the  "  shadow  of  death " ;  that  means  from  the  eternal 
death  toward  which  they  are  hastening  if  they  do  not  receive  the  true  faith. 
(c)  "  The  living  members  of  the  Church  " ;  those  who  are  in  the  state  of 
sanctifying  grace.  There  will  be  a  new  heaven  and  a  new  earth,  both  will 
be  renewed  after  the  destruction  of  the  world.  "The  tree  of  life."  This 
tree  of  life  in  paradise,  in  heaven,  is  Jesus  Christ;  the  fruit  of  this  tree  is 
the  possession  of  God,  everlasting  salvation. 

D.  Commentary. — i.  The  Miraculous  Spreading  and  Preserva- 
tion of  the  Church  (cf.  CIL).  2.  Management  of  the  Church.  The 
government  of  the  Church  is  conducted  by  the  successors  of  St. 
Peter,  the  Popes  at  Rome.  Thus  Peter  lives  on  in  his  successors. 
Could  the  office  of  chief  pastor  of  the  Church  have  ceased  with  the 
death  of  Peter?  Who  was  the  visible  head  of  the  Church  after 


370  TEACHER'S  HANDBOOK  TO  BIBLE  HISTORY. 

the  death  of  Peter?  The  other  apostles  likewise  propagated 
their  threefold  office  (the  teaching,  priestly  and  pastoral  office)  by 
consecrating  others  as  bishops,  through  the  laying  on  of  hands, 
appointed  their  successors  therefore.  Was  this  threefold  office 
common  to  all  the  apostles,  to  continue  its  existence?  Who  are  the 
successors  of  the  apostles?  Who  assist  the  bishops  in  the  admin- 
istration of  their  office?  From  whom  has  the  Church  received  this 
order?  3.  Marks  of  the  True  Church  of  Jesus.  How  is  unity  and 
good  order  maintained  throughout  the  whole  Church?  Why  is  the 
Roman  Catholic  Church  manifestly  one?  The  Church  is  holy  (a) 
because  she  has  for  her  founder  the  Son  of  God,  through  whose 
doctrine  she  would  lead  all  men  to  sanctity.  Why  is  the  Roman 
Catholic  Church  manifestly  holy?  The  Church  is  (b)  catholic 
because  she  has  spread  throughout  the  whole  globe,  and  has  never 
ceased  to  exist.  Why  is  the  Roman  Catholic  Church  manifestly 
catholic  or  universal?  The  Church  is  (c)  apostolic,  for  her  doc- 
trine is  the  same  which  the  apostles  received  from  Christ;  her  su- 
periors (Pope  and  bishops)  are  the  legitimate  successors  of  the 
apostles.  Why  is  the  Roman  Catholic  Church  manifestly  apostolic? 
4.  Qualities  of  the  Church  of  Jesus.  Christ  founded  his  Church  in 
order  that  through  her  all  men  might  be  led  to  salvation.  And  that 
she  may  be  capable  of  this,  He  has  bestowed  upon  her,  besides  His 
doctrine,  also  His  means  of  grace  and  His  authority.  He  has,  above 
all,  granted  to  her  the  assistance  of  the  Holy  Ghost,  so  that  with 
His  help  she  may  preserve  the  divine  doctrine  unadulterated,  rightly 
dispense  the  means  of  grace,  and  exercise  her  authority  for  the 
salvation  of  mankind.  As  at  that  time,  so  also  to-day,  "  the  bishops 
lead  the  Christian  communities  by  the  Holy  Spirit."  In  consequence 
of  this  assistance  of  the  Holy  Ghost  the  Church  is  infallible,  and  the 
only  salvation.  Why  is  the  teaching  office  of  the  Church  called  in- 
fallible ?  What  gift  does  the  teaching  office  of  the  Church  possess  ? 
Why  do  we  say  that  in  the  Catholic  Church  is  the  only  salvation? 
What  are  our  obligations  toward  the  Catholic  Church  in  order  to 
be  saved? 

E.  Moral  Application. — You,  too,  as  children  of  the  Catholic 
Church,  are  called  to  dwell  one  day  "  with  Christ  and  all  the  saints 
in  the  new  heaven  and  upon  the  new  earth,"  and  to  eat  of  the  Tree  of 
Life  in  the  celestial  paradise."  Be  obedient  children  of  the  Catholic 
Church,  believe  her  teaching,  observe  her  commandments,  make 
frequent  use  of  her  means  of  grace  I 


CONCLUSION.  37I 

REVIEW  OF  THE  PERIOD  FROM  THE  OUTPOURING  OF 
THE  HOLY  GHOST  TO  THE  CONCLUSION  OF  THE 
BIBLICAL  HISTORY. 

I.  Brief  account  of  the  events  of  this  period.  2.  Activity  of  the 
apostle  Peter.  3.  Life-story  and  activity  of  the  apostle  Paul. 
4.  Founding,  propagating  and  regulating  of  the  Church. 


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